Another universe, governed by other laws with Jacques Ravatin

by Anne Denieul

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We waste our time, he declares at the start of the interview, looking for solutions in accordance with rationalist ways of thinking, as the various schools of parapsychology are currently doing. Accumulating statistics, trying to fit into the category of reproducible at all costs something that does not belong to our logic is absolutely ridiculous, and Costa de Beauregard’s theory on the inversion of time does not hold up. These types of phenomena will remain unrecognized and inexplicable, as long as specialists strive to analyze them with a grid of Cartesian logic, applicable to physical mechanisms, but insufficient when the subjective and the non-reproducible cannot be separated from the objective. and appearance.

(Extract from: Anne Denieul – The assassinated sorcerer. Perrin edition 1981)

 

Jacques Ravatin was nurtured in the seraglio, doctor of science in physics-mathematics, he has a mind broken in the most rigorous scientific disciplines as well as in current methods.

 

He created five years ago (1976) the Totaris group, intended for the study of intellectual and material systems that escape the constraints of Aristotelian logic and the excesses of the analytical method, where research on emissions due to forms is continued. intensively. He is no less interested in the mysterious universe of magic, the reality of which seems indisputable to him, but which, in his opinion, will remain unexplained as long as we insist on wanting it to function according to Cartesian rules.

 

“Science is a marvelous entity, sighs Jacques Ravatin, unfortunately it is today caught in a vice. It is foolishness to believe that the mode of reasoning used in the search for knowledge is unique. Thought is rich in unlimited potential. ”

 

What risk do we take when we venture against taboos? To pass for Prometheus or for Don Quixote? What does it take? Outrightness, madness, genius, or just courage? We have them all, when we are sure to be right. But what if we were wrong?

 

Because we must go against all the standards, the undisputed laws of scientific progress, which for two hundred years have proven their worth, transformed our lifestyles, effectively changed the world.

 

It is true that many scientists, and among the greatest, encountered the incomprehension of their peers when they formulated their various theories. The comparison may seem presumptuous. But the questioning is of such magnitude that it can be situated at such heights.

 

The study of emissions due to forms reveals the existence of a new form of energy, even more fundamental than electricity, electromagnetic waves, and even nuclear energy, since they are found at all levels of energy. existence, galaxies, crystals, atoms, living matter as inert matter, and thought. Considerable extension of dowsing, which becomes more understandable by their fact, they offer a capital interest in fundamental research and in applied research. Radionics, which Roger de Lafforest advocated for use in medicine, is one of the countless possible applications. We can extend its use to the chemical industry, metallurgy, agriculture, biology, the environment – the emissions due to the forms would make it possible to fight effectively against pollution -,

 

Jacques Ravatin puts all his hopes in the Arkall Foundation, a multidisciplinary association created by the Totaris group and open to any true researcher, of whatever origin, who feels the need for a new approach to nature and man.

Convinced that knowledge cannot remain locked in compartmentalized disciplines, this foundation brings together specialists and non-specialists, intuitive, practitioners and theorists, and researchers from all walks of life, mathematicians, physicists, chemists, doctors, allopaths, homeopaths and acupuncturists, architects , musicians, linguists, historians, Kabbalists, alchemists… the list is never meant to be closed.

 

Why Arkall? “Because… ark of the covenant, explains Roger de Lafforest in The Magic Reality, because its founders carried out studies on the ark of the covenant mysteriously appeared and lost; because the ark is supposed to contain the sum of knowledge; because the ark throws a bridge between old thought and thought to come, throws a bridge between beings, those of past times, those of present times, those of the distant future. The Ark of the Covenant inspires dreams, stirs up intellectual and religious battles, stimulates thought, brings together… ”

 

The objective pursued is very ambitious, since it is a question of creating a new form of thought. For this new approach to nature and man, new methods and new areas of research, non-Cartesian systems. Thus must be developed the science of the global.

 

“Human beings have created barriers to locate themselves in the universe,” we read in the magazine Décalaire, organ of the foundation. To understand it, he put in benchmarks, units. But these can go away. Then the old myths reappear, take body and soul. It is the global that is felt. This notion is essential if we want to understand life and even inertia. ”

 

It is therefore a question of reconsidering in these other perspectives the various data of knowledge. At our request, Jacques Ravatin will apply this so-called “global” method to general principles and to some aspects of magic and witchcraft.

 

Magic theory

 

Listening, not to myself,

But of the Logos, I recognize

That there are two reasons, two logics,

And that of the sensitive world,

Who submits reason to the senses,

Is less than the one that shows us

That everything is one, and integrated

In a Unit structure.

HERACLITUS

 

Cartesian thought has been very exclusive. For want of being able to explain the magic, she preferred to deny it, thus completing the exterminating action of the Christian Church, of which she took over very exactly in the chronology. Yet magic exists and is high on forever in all traditional cultures operative magic, whose exploits seem so extraordinary to representatives of the civilization of the XX th century we are, we would be inclined to make up the only imaginary.

 

It is therefore the question of the reality of magic that we ask Jacques Ravatin, after having asked it to Roger de Lafforest, but at the level of theory alone. This “magical reality”, of which the latter has led so convincingly, and in accordance with our Cartesian standards, the demonstration, where can it find its place, and in what way, in the conception of the universe which governs the western thought?

 

Major problem, which underlies this whole book and fits very exactly into the framework of Arkall’s work.

 

Magic stems from a logic and a physics other than Cartesian, advances Jacques Ravatin. To explain magic, you have to change both logic and physics.

 

We waste our time, he declares at the start of the interview, looking for solutions in accordance with rationalist ways of thinking, as the various schools of parapsychology are currently doing. Accumulating statistics, trying to fit into the category of reproducible at all costs something that does not belong to our logic is absolutely ridiculous, and Costa de Beauregard’s theory on the inversion of time does not hold up. These types of phenomena will remain unrecognized and inexplicable, as long as specialists strive to analyze them with a grid of Cartesian logic, applicable to physical mechanisms, but insufficient when the subjective and the non-reproducible cannot be separated from the objective. and appearance.

 

Only rationalism has a language. He knows and he can clearly communicate his knowledge. This is its strength. There is nothing like this in the field in which we are involved: any language quickly encounters its limits. Yet the only hope that remains for man to come to understand what transcends him as a rationalist is to apprehend this new description of the universe. ”

 

New or rather very old? We no longer know that such a description was known from Antiquity. But, if nothing or almost nothing has reached us, it is undoubtedly that the mode of reasoning which one had recourse to was much more difficult to transmit. However, it becomes essential, taken as we are within the limits and the shackles of analytical thought, to rediscover the previous approach. The men of Antiquity knew how to make disappear the physical universe to put another one in the place where the usual parameters were abolished. For millennia, magicians and wizards have drawn their strange powers from this order of knowledge.

 

Teaching difficult to communicate: Plato, the only man of genius to give us a direct reflection and powerful of the Pythagorean doctrine, said in the VII thLetter: “If there is anyone to write a book in which he claims to expound my doctrine on the points which are most important to me, whether he believes he has learned them from me or from another, or there to have arrived by himself, know that this man does not understand anything at the thing. Because there is no writing of me dealing with these points, and there never will be. And this knowledge cannot be transmitted like a series of theorems: it is after long meditations, after an intimate habituation with its object that, as if by the kindling of a flash of lightning, the flame bursts forth … and its light continues without no longer need any external food. ”

Let us add that the Pythagoreans were bound by the oath of secrecy. Plato, although an initiate, was exempted from it, but this obligation must have played its part in the loss of such knowledge.

 

Don’t we also know that some masters have a closed-mouth conversation with their disciples, without resorting to articulate language, and give them the power to respond in the same way?

 

A similar difficulty in transmitting a teaching of this order is found on every page of Carlos Castaneda’s books, this document of powerful interest, in which he reports with his thoroughness and his ethnological rigor how Don Juan, the sorcerer Yaqui of Mexico, made him a man of knowledge.

 

Even questioning also of our description of the universe, resulting from perceptions carefully sifted through reason: “Listen carefully,” Don Juan said to Castaneda, “the world is not offered to us directly. The description of the world always comes between us and it. Our experience of the world is always a memory of that experience. We are only remembering. ”

 

And further: “We men have perceptions. We have our bubble, the bubble of perception. Our mistake is to believe that the only perception worthy of credit is that which passes through our reason. For sorcerers, reason is only a center, and it should not take all things for granted… The world we perceive is however an illusion. It was created by a description that has been told to us since our birth … Changing our representation of the world, this is the crucial point of witchcraft. ”

 

Jacques Ravatin then proposes a new division of the universe: visible universe and invisible universe, measurable universe and non-measurable universe, a limited universe where man to locate himself has created barriers, set benchmarks, a realm of rationalist thought and its product the technical object, and unlimited universe, where the usual parameters are abolished, where any notion of reference point disappears: to our local physical universe, it opposes the global, remains of symbols, archetypes and enels.

 

We must not imagine local and global, each on their own, well separated from each other, but in constant interaction, in dynamic duality in the yin-yang sense of the term. We can say that local and global look like two mirrors placed face to face. The image is reflected and we no longer know very well how to distinguish the initial image from its reflection.

 

Like Alice, we can cross the mirror: there are passages, airlocks. They refer us to the Platonic myth of the cave, with its two doors: one allowed the gods to visit men, through the other mortals rose to the gods. This is a fairly accurate image of the local and the global, with the offset to access the global, and the anti-decal to come back.

 

These concepts were defined by J. Ravatin and B. Vivès:

“These passages can be of two kinds, they say, either a cumulo-decal or a channel.

The cumulative is characterized by the fact that any tracking system disappears. He may reappear again. We can then count again. But a cumulative manifests itself again, and the notion of benchmark collapses definitively. A decal will be found after this last cumulative. The decal is the leap from the local to the global.

 

The canal is another form of passage from the local to the global. It was found by duplicating. These are results of D. and S. Franeric.

 

Emissions due to forms, dynamic emissions or others, are the sign that there is a cumulative, there a cumulo-decal, there a decal, there a channel, or even many other things that remain to be discovered.

 

When we approach the cumulo-decal, the notions become wandering and disappear. We can no longer count, say: it has been three billion years, add or subtract another number, nor either attribute a reality in the local sense of the term to what we encounter there, whether it is the pyramid that some say they have seen in the Bermuda Triangle, elementals, fairies, or the Lochness monster that we have managed to photograph. ”

 

Thus find their explanation the wonderful powers of sorcerers who seemed, like the gods, to play on the physical laws of our lower world, gravity, distance or time. They knew places and formulas, to cross the decals, to leave the local universe, to “relocate”, and to reach “elsewhere”, in this invisible world inextricably intertwined with ours, where such contingencies no longer exist, where, any parameter abolished, miracles join the ordinary act.

 

The medieval grimoires, of which we spoke at the beginning of this work, transmitted to us in a form which seems to us inadmissible recipes, drugs and ointments, bizarre secrets which made it possible to reach the global and to come back from it. These old means are still operational. In general “it works”.

 

The global is therefore the home of archetypes and enels, very similar notions. The first is understood in the Jungian sense. The second was made by researchers as an extension of the first. The word énel was taken up by Jacques Ravatin in homage to the researcher of this name. It also corresponds to the contraction of the words “set” and “element”.

 

“The enel is the effect of duality in the yin-yang sense after collapse of the whole and its constituent element,” explains the mathematician. You have the enel human species, the enel human thought – the noosphere of Teilhard de Chardin – the enel crystalline world, the enels attached to a mountain, to a chain of mountains, to a lake, to a place, to the history of a people, a people, a ritual, etc. In short, we can say that each human notion corresponds to an enel. Can there exist enels which are not related to human notions? It’s pretty much safe, but they’re not affordable. ”

 

To the subject which occupies us corresponds the enel sorcery. It brings together the archetypes and entities that come under this term, the Lucifer archetype, the Hell archetype, the angelic and demonological hierarchies, the planetary geniuses, the higher spirits and the lower spirits, the fairies, the elementals, the archetype of the witch, with her pets, her animals and her plants, thus the folklore that we know her.

 

Archetypes and eels can be manipulated by symbols. Abstract, quintessential, this is the meaning of the symbol. It can be a sentence, a word – the power words of the Egyptian religion – a geometric sign or a number. The symbol is in the local, the magical correspondence of archetypes and entities immersed in the global. Letters, signs, geometric figures and seals, sacred alphabets and pentacular signs such as the swastika, the sun wheel, the circle and the triangle surmounted by a cross, the Z or E signs, and finally the magic squares are symbols.

 

The symbol of magicians is the pentagram. European magic has kept this Pythagorean figure, geometric sign of the golden ratio, theme of living pulsation and emblem of harmony and health, which has become that of the Gnostic Hermes, to make it not only the symbol of knowledge. , but a tool of conspiracy. The pentagram is the form which conjures and makes obedient good and evil spirits, confers according to certain rules the power over the world of the elementals, even over the higher spirits, can unleash the demons of the astral world if it is used as a pentagram black, upside down, the two points up, like the head of the goat, symbol of Satan …

 

Paracelsus, who looked into this problem, states that the signs which spirits obey can be boiled down to two: the pentagram, sign of the microcosm, and the hexagram, or seal of Solomon, sign of the macrocosm of matter.

 

Planets, geniuses, elements, celestial powers, angels, dominating spirits, have their signatures and their seals; Seal of Lucifer, Beelzebub, of St. Michael, like the miraculous medals of the Blessed Virgin Mary, whose precise description was sometimes given by the Virgin appearing and one that lives in the XIX th century Catherine Laboure in the convent of the Visit to rue du Bac in Paris.

 

So the symbol is the signature of the entity contained in the enel that one seeks to bring into emergence. By representing the symbol, we can make the archetype manifest, by destroying it, making it disappear.

 

The ritual is nothing other than the succession and the putting into action of symbols. Mass is one of the finest examples. It is celebrated to make manifest the enel Christianity which brings together the archetypes God, Jesus Christ, the Trinity, the angelic hierarchies. The sorcerers in their invocations which are also rituals make entities manifest, try to bring them into emergence in the local, that is to say in our physical universe, by the action of the symbols immersed in the global.

 

Through these passages that they know how to arrange, magicians and wizards make it possible to reach the other side of the mirror, to come back from it, and to operate transfers and exchanges on both sides.

 

These notions of local and global refer us to those of tonal and nagual of the sorcerer Yaqui, although they are appreciably different; they correspond very exactly to the created world and to the creative world of the mystics, two distinct universes whose end is to remain unceasingly in contact, in interaction with one another, and whose mediator is the creature, chosen, purified, inspired: saint, prophet, medium, or… sorcerer!

 

But the sorcerer is a cheater, who knows how to force the god to come whether he likes it or not. No inner state, trance, or ecstasy, conquered on himself by dint of asceticism, or given by grace, connects him to the divine, but techniques which allow him to enter by breaking and entering. He knows the place and the formula.

 

Today, as we have seen, this old knowledge, even if it is still operational, is outdated.

 

The researchers of the Arkall Foundation propose to replace symbols, rites, rituals, and indecipherable recipes, by mathematical formulas. They are cumulo-decal arithmetic, arithmetic, because it is about numbers, and cumulo-decal, because they allow to cross the passages, cumulo-decals. As, in the past, wizards and magi through rites and symbols, it is today thanks to formulas of this kind that they try to access the global, to immerse the landmarks and to bring into emergence archetypes and eels.

 

Cumulo-shift arithmetic is the formula by which entities appear, distances are crossed, men are made invisible. This is the Sesame open up.

 

For this unprecedented adventure, put the magic into mathematical formulas: non Cartesian methods, devices to test their hypotheses by the variation of physical constants and emissions due to shapes, and finally duplication.

 

To find the formula, they work on the number, and this immense domain, terra jam incognita of the emissions due to the forms, number and form being inseparable, the number being the essence of the form. This is to say that they are in the line of Pythagoras.

 

“Everything is arranged according to the number”, “the things are only the appearance of the number”, said Pythagoras. And Plato: “The number is knowledge itself. ”

 

The Pythagoreans distinguish two types of numbers, the divine number, or idea-number, and the scientific number, the first being the ideal model of the second. The number-idea was the subject of a discipline called arithmology or number mysticism, with metaphysical tendencies, dealing with pure number.

 

They called “one” the idea of ​​identity, unity, equality, harmony and sympathy in the world, and “two” the idea of ​​the other, discrimination, inequality. Ten, the decade, was the perfect number that sprang from the monad, “for it served as a measure for the whole like a set square and a line in the hand of the organizer.” The pentad, or characteristic of the five, participates on the one hand in the essence and the importance of the decade as its half and its condensed image, but it is also the samos, number of Aphrodite as the goddess of the fruitful union, of generating love, the abstract archetype of generation. Five is in fact the combination of the first even number, feminine, scissiparous matrix (two, dyad) and of the first complete odd number (male, asymmetric) (three, triad). The pentad is also the number of harmony in health and beauty achieved in the human body. Its graphic image, the pentalpha or pentagram, will therefore be both the symbol of creative love and that of living beauty, of balance in health … of this human body which, projection of the soul into the plane material, reflects like it the great rhythm of “the soul of the world”, or universal life.

 

“Everything that nature has systematically arranged in the universe, written about the Nicomachean number-idea of ​​Gerasius, appears to have been determined and put in order in accordance with the number by the foresight and thought of Him who created all things. ; for the model was fixed as a preliminary sketch, by the domination of the number preexisting in the mind of the God creator of the world, number-idea, purely immaterial in all respects, but at the same time the true and the eternal essence, so that, in agreement with the number, as according to an artistic plan, were created all these things, and time, motion, heavens, stars and all the cycles of all things ”.

 

The scientific number led to arithmetic, which dealt with the abstract scientific number according to a method as rigorous as that of Euclid. Very far after these noble sciences came calculation, a simple technique reserved for business people, based on concrete numbers. Most often they were not represented by numbers, but letters of the alphabet, and sometimes groups of dots. Until the appearance of the Arabic numeral and the decimal system… They marked the end of the number. These are the qualities expressed by the numbers that magic uses. Magical objects, pentacles and talismans are established according to numbers. The numbers do not mean anything on their own.

 

Jacques Ravatin deplores this regressive development:

“As it was used by Renaissance man, and as it is most often seen in mathematics, the number reduced to the rank of digit is produced by a process called recursive using the zero and the one . You have 2 from 1, 3 from 2, etc. But the Pythagoreans did not use numbers that way at all. For them the number was given a priori and had a meaning according to its field of application. It was therefore necessary to completely rethink the notion of number.

 

Take the example of the forest, it is not only a collection of trees, but an enel, whatever the number of its trees, a few hundred, a thousand or several thousand. Nature did not count. To count is to project one’s usual, Cartesian field of comprehension into areas ranging from the microscopic to the macroscopic depending on whether one takes the infinitely small or the infinitely large. We are going to count the atoms or cells in the microscopic, the galaxies and nebulae in the macroscopic, but it seems that in this way we manage to exhaust ourselves. We must therefore think differently. And at that moment the number appears not as given by a recursive process, but as an entity, and an entity capable of controlling the living. The number will appear as an extraordinary tool, an astonishing means of action.

 

It’s extremely complicated, because you have to create other arithmetic. When you handle the pendulum very well, you can feel what the number is. You then perceive its presence and its absence, because a number can be more or less present or more or less absent. You are going to have coefficients of existence of the number. If you take a priori the number 3 which is not 2 + 1, but the ternary, this is still possible, but if you do not have the number, you will have to find its absence coefficient, hence the difficulty . Having something is still fine, but not really having it, so that it has not really gone away, that becomes much more difficult. We must therefore get out of our forms of thought and refer to the notions of yin-yang duality which want a thing to be, but not really to be,

 

When we work on numbers, we notice a strange thing, there are numbers other than those we know. So the numbers crossed out. The crossed out number is the image of the number in a mirror. The mirror is of considerable importance. A shape in a mirror takes on a magical character when tested with a pendulum. In this area, all numbers are given. We don’t make them one after the other. A number manipulated with mirrors changes with respect to itself and we obtain another notion of number. Strikethrough numbers have fantastic properties, especially when you match them with a shape. It gives rise to very special programs. ”

 

Indeed, as good Pythagoreans, our researchers do not separate the number from the form: “The number is the essence of the form or the form par excellence”, affirms the master of Samos, an idea taken up by the Kabbalists. The numbers can be “figurative”, planes: triangular, square, pentagonal, etc. and solids: pyramidal, cubic, parallelepipedic numbers, etc. “Geometric sign and number,” writes Matila Ghyka in The Golden Number, “participate in the nature of the paradigms or models prior to creation and constitute the specifically Pythagorean contribution to initiatory symbolism. They are eternal principles, symbols and agents of harmony, condensing agents acting by suggestion, liberation, incantation, hence their essentially magical character. The sign and the corresponding number are interchangeable: pentad and pentagram, decade and tetractys. ”

 

The Ancients possessed the science of form. They knew how to use it according to the considerable energy it holds from very simple means for those who know how to use it. As we saw in the previous chapter, this science of form or of low-amplitude energies was rediscovered by André de Bélizal under the name of micro-vibratory physics, with the form wave as its basic unit, today. hui called “emission due to forms”. This research was continued by the Totaris group, with their extension to dynamic emissions and fields. These can reach emission levels of a power difficult to imagine.

 

The universe of form is an immense universe. There is no question of describing it here, the subject is huge. Let us say, however, that it is located outside our physical universe. Emissions due to forms therefore come under another physics, that to which Jacques Ravatin alluded at the beginning of our interview and which would explain magic.

 

“We must realize,” comments this physicist, “that, when we study form, its states have nothing to do most often with our physical universe, they are located outside the local universe. We must therefore move away from all the usual concepts if we want to use the form in all its splendor.

 

We represented the form as immersed in the physical universe, but we can also imagine the physical universe emerging from the form. You are going to tell me: it is unthinkable, the form has to be immersed in something. But you have been conditioned to see the forms immersed in the physical universe. Now, there may be another view of things where the physical universe emerges from form.

 

In fact, we have neither one nor the other, but at the same time both. We have to take the point of view of yin-yang, where we have both the universe which emerges from the form and the form which emerges from the universe. This duality will create a dynamism, what I call the tangent layers of the physical universe. It is these tangent layers that make it possible to understand how we can bring the enels into emergence. But we have to change our logic to see all this appear and come to understand what the emissions due to forms are. With these kinds of phenomena, we are at the heart of the universe, and you could almost say that they give you all power. ”

 

We have seen that shapes and numbers are interchangeable: to a given number, we can match a shape. To any form, that is to say to its emission, corresponds a mathematical formula: it is cumulo-shift arithmetic.

 

You can calculate the arithmetic to CD of a show, for example that of negative green. Place a glass of water on it. The person who drinks it will get this negative green. There is no need for form, it suffices to calculate the formula.

 

Likewise, you can perform arithmetic to CD by a shape. You bring in numbers, cones, all angles; the shape you get will be the equivalent of your arithmetic. You can then send broadcasts to it, then trigger a transfer between this form and the person to whom this arithmetic corresponds: as a result, she receives everything that is sent to her. You see, the possibilities are almost endless.

 

You should know that everything that lives, man or woman, animal and even plants, has a formula of its own, an arithmetic to CD It represents the personality and functions as a good living system. It is established by the pendulum. We take a witness of the person, a photo, and we start to count: the 1, the 2, the 3, the 4, then the 5 which really appears, then the 6 which begins to disappear, the 8, the 9, there will be holes, then other numbers appear, the 110, you can come back, find the 18, then go back, have the 1000, the 1001, 1002, etc.

 

This is not a free exercise. If we amuse ourselves by permuting two figures of the formula established near the witness, we realize that we are faced with a powerful reality. This can result in disaster for the person in question, I was going to say the victim. On the other hand, if we know how to handle these formulas properly, we can exert an action on individuals, on their soul as on their body, make them live, heal or die, love, hate, be happy, find happiness. or luck.

 

We always find in magic, like a leitmotif, the same themes.

 

Thus, a CD arithmetic, a formula, can be a sequence of numbers, like that of a living being. It can consist of numbers and shapes. It can be a form, like the labyrinth, a privileged form of which we will speak again, where a series of forms such as we find in nature and which are made from natural elements. The ancients used mountain ranges or alignments like those of Carnac for magical purposes.

 

Some shapes have remarkable peculiarities: tables. These are specially established CD arithmetic. The magic square is a table. We can calculate the table of the Moon, the Sun, the table of the elements, the rain, the storms, the table of all the powers on the body, that of invisibility, the table of an individual, of a animal, of a plant.

 

They belong to our physical universe, but their functionalities are no longer those of our physical universe. In our world, an object cannot be both on and in. When the shapes are placed on these tables, they take on this new character of “over-in”, they have the dual functionality. This does not mean that they have both functionalities, but that in the yin-yang sense of the term they have both the characters of on and of in, which is not a functionality of our physical universe. However, it makes it possible to obtain extraordinarily powerful effects on other forms, it changes the state of the form.

 

Tables provide complete control over the element they represent, but their effectiveness is highly dependent on who is handling them, as on when.

 

The range of shape emissions is immense. There are motion emissions, overlap emissions, psi emissions, right and left Moebius emissions, Sprink unit and anti-Sprink unit, this one even more dangerous than negative green, the promised land emission obtained after having worked on the ark of the covenant, the color emission of the global, and even higher when we reach the fields.

 

But, if we want to act on matter in an operative way, it is with the broadcasts of unity Sprink, promised land and color of the global that we must work, and especially with the fields.

 

When two shapes are overlapped, new emission fields are produced. We can therefore obtain very many fields. You just have to find the shapes that produce them. They have the advantage of operating at very high levels. They are called Taofel fields. They make it possible to manipulate the physical constants.

 

When we talk about the power of a broadcast, we say either intense localization or intense delocalization. It works both ways.

 

“The Taofel fields,” explains Jacques Ravatin, “are, in relation to the emissions due to the shapes, what the three notions are collapse, spreading, tolerance, in relation to a family of parameters.

 

In Peru, in Machupicchu, the priests produced fields of Taofel even superior to those obtained by the Hebrews when they handled the ark of the covenant. They gave them mastery of space.

 

When you try to locate a Taofel field by some process, either by an electrical effect or, as the Ancients did, with piles of stones or very massive stones, because it is by the mass that you increase the operative character of the form on the physical universe, you have a shaking of the space-time structure. So, with fields of this height, we can completely transform the physical constants. You can make them appear, disappear, reappear, not exactly where you want, it must be said. ”

 

Same action on the gravitational constant. The Carnac alignments, which are, as we have seen, arithmetic equivalents to CD, produce Taofel fields. The priests had to place themselves in certain places, and the participants found themselves carried into unusual states, the local parameters disappeared, and they went into the global. Thus can be explained the legends of Merlin, the transport of stone from Little Britain to Stonehenge, and many other phenomena reported by oral tradition and legend.

 

Another possibility provided by the fields of Taofel: acting on the body: the Greeks tell us that the Pythia, consulted on the measures to be taken during a formidable epidemic, prescribed the construction of a cube of double volume. It turned out to be very difficult to achieve. But, as soon as the desired proportions were found, the epidemic stopped. Applications of this principle are in progress to clean up environments thanks to the Taofel fields generated by this form.

 

A form that made people talk about it, and which makes it possible to obtain broadcasts at all levels: the labyrinth, present in all cultures. Perhaps the Templars brought it back from the Holy Land, and placed it in our cathedrals: Amiens, Reims, and especially Chartres. It is a kind of miracle form with which you can do everything: treat, heal, regain your own strength, access higher states of consciousness, go from the local to the global. The labyrinth is directly connected to the global.

 

“A form,” continues Jacques Ravatin, “you have to see it isolated but also immersed in other forms. It is necessary to see how these forms are then compatible with each other, and compatible with a living system. Some will support certain forms very well, others not at all. We live very badly in atmospheres of negative green, but the Brazilians of Macumba are coping with it very well. On the other hand, it is a variety of negative green which is good for us, the VM, which bothers them. These men in an atmosphere less rich in VM have bizarre sensations.

 

They are not comfortable, but, as they have a fairly good technique, they transform this VM into the variety of negative green that does not reach them, that is to say into VE, on a ray of about 50 meters.

 

The high priests of Egypt or Israel knew, by dint of receiving them, manipulate very dangerous emissions. Moreover, we produce it ourselves. The body becomes immune. ”

Many other phenomena of the magical universe can be explained by emissions due to forms. Thus, the influence attributed to the stars on the whole of earthly creation, which is the basis of the law of correspondences. It is then necessary to bring into play another concept which has its importance, that of the exterior of the form.

 

Every form has an exterior. Let’s take a solid shape, a cube with a side 10 cm, for example. If we drill holes 3 mm in diameter, we give a new character to the cubic shape, it takes on an exterior. We can consider the exterior as an entity different from the form. It is not, localizable. It does not belong to our physical universe.

 

The form and its exterior are in dynamic duality, so there is a transfer from one to the other. Hence the existence of an extremely fruitful manipulation between the form and its exterior. We can send emissions due to the shapes in the exterior, they are then delocalized.

 

Almost all living systems, man, woman, animal, plant too, have exteriors. In the event of serious illness, the exterior disappears.

 

The stars and minerals also have exteriors. However, it turns out that they are of the same type. There is therefore a dynamic duality and transfers between the exterior of the planet and the exterior of the mineral. You just have to play it. By successive transfers, you can touch the exterior of the individual, therefore the individual himself. We will find the exterior about haunted houses.

 

Finally, there are intestable forms of the pendulum. One of them plays a decisive role in our demonstration: the fractal object. It is therefore with it that we will end this brief presentation.

 

This is the basis of everything, says Jacques Ravatin. The concept of a fractal object was invented by the mathematician Georges Cantor. The name of fractal was then given by B. Mandelbrot. A fractal figure can be roughly defined as a geometric structure other than the line, plane or surface in Euclidean geometry, possessing this remarkable property: however one looks at it, it always looks like itself, just like a scale played on an instrument produces the same sounds regardless of the speed at which it is played.

 

In the field of emissions due to shapes, fractal objects are becoming indispensable. In particular, they will pass a program from one Taofel field to another Taofel field. For example, if we send a VM to a fractal object, a Taofel field called Sprink unit will emerge, and even other kinds of Taofel fields. We can have one or more.

 

The fractal object can also play the role of rebalancing-emitter, the harmful emissions mentioned in the works of Roger de Lafforest can be transformed into emissions beneficial to living beings, to humans as well as to animals.

 

 

 

How to achieve such objects, such shapes? Take the so-called snow crystal curve. Let us start from the equilateral triangle C l . Let’s divide each side of this triangle into three equal parts. On each of them, draw an equilateral triangle, the point of which is directed outwards. Let’s erase the parts common to the old and new triangles. We will have a polygonal curve: C 2 . Let’s start again, and we will have C 3 , then C 4 , C 5 , etc.

 

However, the limit curve of this series of curves cannot be drawn anywhere; if its surface is finite, its perimeter is infinite; so a fraction of a curve looks like the whole curve, of any dimension.

 

How to use in the field which interests us this limit curve since one cannot draw it? It suffices to superimpose certain curves, of the types mentioned above, to obtain the same emissions as those given by the limit curve, which itself is the real fractal object.

 

On the other hand, we can find in nature forms, and we can also imagine, which will have, at the level of emissions due to the forms, properties identical to those of mathematical fractal objects. We will also call them fractal objects. We can thus have an infinite range of these “objects”.

 

A crystal ball used by a clairvoyant becomes, by change of state, when the clairvoyant focuses on it, a fractal object, in the broader sense of the term. It will therefore be more or less relocating. The ball receives the emissions due to the shapes projected by the seer, takes them to other levels, and restores them in the form of images, because it enters into dynamic duality with the brain of the seer, which is, like any brain , a fractal object, and reproaches by the process of delocalization in the brain of the clairvoyant of the scenes of the ball. The fractal object changes the level of offshoring. A scene relating to the past may be partially reviewed in the ball. Likewise a wish that may materialize in the future.

 

A certain number of disappearances, either of objects or of living beings, occur through the intermediary of fractal objects. I am thinking, for example, of what is happening in the Bermuda Triangle.

 

One can wonder then how it is that our space-time contains such forms. It is not exactly that. The fact of drawing or making such an object means that the space-time structure can become unstable for him, or rather he will absorb it, reproduce it. It is the mathematical reproducibility of the mathematical fractal object that we will find here as the reproducibility of certain physical parameters for this extended fractal object. Let us say in summary that the parameters of our physical world are not compatible with certain forms or certain disappearances of forms. ”

 

***  ***

 

Jacques Ravatin

 

ANNE DENIEUL. – Magic, witchcraft, group together apparently marginal practices which allow those who master them to obtain a “power” that the notions of time, space, etc., do not seem to have to put in check. How do you think this “action at a distance” is carried out, which seems to be the BA BA of magic and witchcraft ?

 

JACQUES RAVATIN. – The word remote action implies that, from one point to another, something is happening. In reality, this is absolutely not what happens, even if local appearances give us an image analogous to the transport of matter or the transfer of a message: a sender… a sender… a receiver… The PTT services or of the SNCF are only a pale replica of what happens in the magical action “at a distance”.

 

The space reference disappears and we pass into another domain that we have defined as being the global one. There, the notions of space and time become absurd, and the magician, the sorcerer, relocating a phenomenon, can then juggle with the landmarks that have become illusory … It’s a bit as if you were in your bathroom one morning, and that you perfume yourself. Someone, by a certain process, makes the smell of perfume disappear for you… It does not mean that the smell is gone, but for you the concept of smell will have disappeared. Other concepts can disappear: in the concepts of space and time, you have units – the second, the hour, the meter, the kilometer… Whenever you can put a unit, you can say that you can associate a marker with it. Now for some reason at a certain point, you will not be able to put any more units, which is to say that you will not be able to count any more. You will no longer be able to set a benchmark, understood in the broad sense of the word: space, time, weight, measure, etc.

 

You then find yourself in another… one cannot say “milieu” because that implies being in something, and to be in something is already being able to measure. So there is no more benchmark. This is what happens in witchcraft and what the Ancients certainly knew how to manipulate. They knew how to make themselves disappear entirely, partially, to walk on water, to go in the air … The stories of the past are overflowing with this kind of information and present them in a banal way, like everyday facts easily manipulated and reproducible …

 

A researcher in the group saw a levitating saint… He stood two inches above the ground. This means that the reference point attached to the notion of gravitation disappears, there is a disturbance of the gravitation parameter, but in its very notion of EXISTENCE – that is to say that we change logic.

 

AD – What is commonly called “the powers”, for example that of acting on the elements, making it rain…, do you think that this is part of a reality ?

 

JR – Make it rain? Yes. In Africa, sorcerers commonly practice it according to the wishes or needs of the tribe. This is a fact that can be brought about by different methods: magical rites … Christians, for their part, have achieved this quite frequently through prayer. In India, prayer led to the same result. Tap into the global to manifest the local …

 

But back to our analysis of the local universe. Around each landmark, each object, each rite, each symbol, there is a sort of neighborhood which does not belong to the local universe but which is initiated and anchored in the global, we call it enel … moment, one can “eradicate” from the enel, which is the “global neighborhood” of the object, of the rite, of the symbol, of the thought, of the entity, etc., an element which will manifest itself and locate as a whole or partially. We can create a passage, and we will have myths that will come true.

 

We will take the example of the forest. What is a forest? A set of trees, shall we say … Well no. When you have counted all the trees or when you have photographed them from a plane, you will not have the forest for all that. What you will have is the set of trees and, with the set of trees, you have the anchor in the room. But the forest entity is not so far trapped …

 

Is there a way to be in contact with the forest entity one day? Yes… someone can go to sleep in the forest, have certain dreams there, perform certain rites there and come into contact with her. A sorcerer can use it for certain manipulations or see gnomes, elementals, fairies and even photograph them. The enel corresponding to the forest entity which is attached to the set of trees, a notion of a set in the human sense and a notion of a tree in the natural sense, the enel, therefore, at any time, for certain reasons ( on which we are continuing research), emits through a cumulo-decal, or a channel, a kind of “message” which is a gnome, a nymph or a satyr … gnomes, nymphs or satyrs are not nothing other than the representation of the forest entity in the local universe.

 

AD – Has old magic ever named, labeled and classified all of this when it talks about the elementals ?

 

JR – Elementals are entities that have been made from the local. You have others who come from the global of which they are the representations. But the elementals that magic calls “lower entities” are passages from the local to the global. They are generally much poorer in terms of their characteristics, because the complexity and richness of the global, the “home” of symbols and archetypes, are infinitely superior to that of the local in its “productions”. The elementals are obtained by the process which is called in physics “extrapolation”. They are sent to the enels, they enrich the overall neighborhood of the object, the entity, the rite, but you can also make them “come back”. They will then be slightly enriched, but will nevertheless remain quite poor and quite “flat”.

 

In this kind of manipulation, the human being believes to recover something but, in fact, what he recovers was provided at another time, by him or by the animal, because the animal too is able to create . The recoveries of the global can be very poor, either that the process of passage was insufficient, or that the things sent were not much enriched there, or also that one collects only a very weak “part” of ‘a network.

 

The network is a notion that I developed which expresses that different neighborhoods of the present and the past can be linked. If you touch one of them, transfers are made with some others. In certain cases, it is interesting to build such networks for the knowledge of a system on which one is working. We then say that we put the system in a network.

 

What is valid is that you can recover images, thought forms from the past. We can also find “geniuses” who live in stones, in Iceland, for example. These are entities that can be made to locate at times and which give the stone another state. Also think of the fairy chimneys, the fairy castles frozen in the stones, these kinds of magical and legendary lithographs fixed in the room as so many attempts to make us feel the beginnings of the localization.

 

If we study at that moment the stones in terms of the emissions due to the shapes, we see that they have passed into another state, which will make the room where they are “located” unstable, in part only. . And that is precisely the role of form emissions. They use the global to energize the local. At that time, changes of state took place. The stone has passed from the physical mineral state to the magical state, in the Hebrew sense of the term. Consequently, the “local” appearance is quite illusory, and the functionalities can be exchanged and lost.

 

To account for emissions due to forms, for the existence of certain states, we use the Hebrew language, as we can certainly use Sanskrit.

We can also realize that there are states which are not the usual states of matter, nor of life that we know locally. They already correspond to states which potentially contain part of the neighborhood of the enel. By the magic rite, by the sorcery, one creates arithmetic with cumulo-decals or channels. we make arithmetic changes or even we create other states by overlapping, in the Voodoo sense of the term, objects, living systems, Taofel fields by other objects, other living or dead systems, or by enels …

 

When you make a change of state, it is like saying that you are making a change in arithmetic, creating a channel, and whatever shape you think is there, you can no longer count or measure, depending on the process. usual. It has another role and you have changed the physical universe by “bringing in” the global. Now that’s what witchcraft does. It changes the local by bringing the global, by interacting with enels.

 

Today, science cannot contribute much to the knowledge of these phenomena, because it ignores them or even denies them. Not science, rather some scientists. But the day will come when she can no longer ignore these facts. New concepts will have to be found. So witchcraft and all this fringe of marginal facts will be explained.

 

AD – These notions of global, enel, etc., where can we find them ?

 

JR – Nowhere. We were led to create them by working on the formulation of theoretical models. We publish them in our journal Arkall communications. In addition, we have just completed a work, The Emergence of the Enel or the Immergence of the landmarks, in which we attempt to define the main axes of global science which allow us to work according to other ways of thinking.

 

From this new perspective, the analysis of witchcraft becomes much more understandable: we send emissions due to forms on a witness and, thousands of kilometers away, the same thing happens at the same time. But, as these kilometers do not exist anyway in the operating process used, why take them into account?

 

It is the same with the problem of time. It is necessary here to introduce the notion of node of life. This characterizes an emission due to forms. But we can extend this notion to the space-time structure. We then see how space intertwines in relation to time and time in relation to space.

 

Witchcraft uses this interweaving. There is a breaking of the “knot of life” of space, of time, that is to say of the phenomenon which causes space to act on time by causing the elongation of time, its totalization, and that time acts on space by causing the globalization of space. By breaking the knot of life, there is a breaking of this quaternary that constitutes space, time, the effect of time on space and the effect of space on time, to give a ternary which is the local expression of a non-local logic.

 

The same goes for the weight parameters. In the Middle Ages, one of the most compelling tests to charge someone with witchcraft was weighing. If the accused weighed less than a quill pen, they were declared witches; we knew very well that local appearances did not make up the whole phenomenon, and that by “manipulations” we could preserve them while rendering their functionalities illusory …

 

Of course, you will tell me that the “weighing” was tampered with. This was not always the case: this witch weighed “nothing” in the local universe, because she was relocated … at least for some of her parameters. If she was, it was because she knew the means to proceed. So she was a witch! She had succeeded in immersing at least “one” of her landmarks and we also knew that the others could become wanderers and immerse themselves in their turn.

 

Thus, the bottom of the collective unconscious of that time knew very well that one of the ways of proving that this woman was a witch, was to prove that she weighed less than a quill pen! … And in some cases, placed on an “unprepared” scale, it could very well weigh nothing. In addition, in the event that the witch was included in the program of popular celebrations, the desire of the crowd to see the weighing carried out in a certain direction favored the phenomenon of reduction or disappearance of the weight, that is to say say the disappearance of the “weight parameter”. The transfer could also take place between the alleged witch and the scales; then certain parameters of this object were submerged. There is always in magic or in the rituals of witchcraft more or less significant disappearance of certain parameters.

 

Processes and even techniques help with offshoring. Magic ointments and litanies recited in a certain way favor the emergence of cumulo-decal arithmetic and channels, as do Tibetan prayer wheels or, in our Western culture, Gregorian chant. Even though they have no power on their own, they are directly related to symbols and archetypes. This is how they will act; it suffices that several people believing in their “power” share a certain type of ritual, phenomenology will act “as if”.

 

The ointment is a support with emissions due to well-determined forms and states. It is used to energize the phenomenon sought as the crutch helps the patient to walk. It is not the crutch that works, but the individual. He uses the crutch as a point of support, because he thinks he is not going to be able to walk on his own. When you want to move an object in a “paranormal” way, the first time you try the experiment, if the object is very heavy, you cannot. To begin with, you will be required to take a light object as the target.

 

AD – There, you tackle the problems of telekinesis. How do they place themselves in the analysis of witchcraft ?

 

JR – These are the same problems, you will be able to confront them with the same theoretical models.

 

Telekinesis creates delocalizations of certain landmarks. When one does experiments in this area, they respond to one of the many “magic states” because there is not just one magic state, but a very large number. There is again a disturbance of localization factors in our universe and also disturbance at the level of our mental structures. Once the object begins to move, you are no longer truly “anchored” to the level of current structures, but you keep your usual reasoning. Take the case of a doubling experiment. You come up against the same impossibility of naming and locating through the senses. Thus a researcher from the Raymond Réant group. What type of image will he bring back from his investigations? The most normal, banal, that which he shares with the cultural community in which he lives. One day, he made a duplicate on darkened test tubes of which he knew nothing, in order to know what had been put in them. It “goes” inside the test tube, it experiences a terrible impression of compression, it “contracts”. This is the cultural image linked to the reduction in dimension or to the volume – and what does he see? A sun with little elements that revolve around – which he expresses with these words: “Here is the nucleus and the electrons. ” it is the cultural image linked to the reduction in dimension or to the volume – and what does he see? A sun with little elements that revolve around – which he expresses with these words: “Here is the nucleus and the electrons. ” it is the cultural image linked to the reduction in dimension or to the volume – and what does he see? A sun with little elements that revolve around – which he expresses with these words: “Here is the nucleus and the electrons. ”

 

We know that atomist physicists have gone beyond this image. Only, he sees the representation of the matter which is that of his culture as that which he shares with the scientists – chemists and metallurgists who had proposed the experiment to him. It is the Bohr model of 1925, kept by those who do theoretical chemistry.

 

The image used, absurd or sane, was linked to his knowledge. When, on his “return” from doubling, he described what he had seen, he was not mistaken, it was indeed aluminum, but formulated according to an outdated theoretical system.

 

We all have more or less this model in mind. The enel that Raymond Réant and the scientists in the experiment shared was the same type of enel relating to the knowledge of matter.

 

Many of these demonstrations are delirium for the so-called civilized. But, if you take a wizard from Dahomey who talks with trees, it isn’t. To do this, he uses the enel attached to the tree, passes it into the room and uses it as a tool, which increases his power of action, and what any wizard can do. … I am quoting the wizards of Dahomey, because they are among the strongest, certainly less petty than our “regional wizards” who most often spend their time trying to harm.

 

These African wizards are felt culturally as those who communicate directly with nature, while our rural wizards are those through whom misfortune can happen … African wizards work for the village and they must not do too much harm , otherwise they risk big. A well placed arrow… in the middle of the forest… it’s quite anonymous. They are much more useful than their European colleagues who can crack down on them with impunity since, ironically, our way of thinking excludes their right to exist!

 

In Dahomey, magic is really part of the collective culture. The individual who shares it will be able to reach the sorcerer, because he knows that the latter is not invulnerable but that he has simply put himself in a magic state, while in France, that we refuse to to attack the sorcerer, or that we deny his existence … we leave the field free for his country recipes of spells and bewitchments of all kinds.

 

AD – Exactly, the spell ?

 

JR – Enchantment is an extremely vast domain. You start by pricking wax dolls which are psychically charged, which means that the doll is relocated by the ritual of the operator. This one wants to make a change of state. He delocalizes the witness, confuses him by transfer with the individual on whom he wants to operate. It is then as if he had next to him, within reach, but in a discreet and anonymous way, the person he wants to harm. If we study the doll at this time, we see that it responds to the magic state, Hebrew magic, and, moreover, that it takes the characteristics of the emissions due to the forms as well as from the vital field of the living person she is supposed to represent. We see a wax doll, in reality there is no more wax doll, it has become something else.

 

AD – What do you think of the phenomenon of invisibility? It is said that there were rings for this purpose .

 

JR – The Ancients knew how to make themselves disappear. They knew the means. The invisibility ring is one of them. She plays on the vital field of the people present and erases from their memory, a bit like an eraser, the memory of having seen the one who makes herself invisible.

 

AD – Does the Atlantean ring of the pyramid of the priest Jua of which Roger de Lafforest speaks have such a property ?

 

JR – Absolutely not. The so-called “Atlantean” ring is a protection. It cancels and transforms harmful emissions and prevents your vital field from moving in contact with some of them. But you have to be careful how you wear it, not wear it all the time. On the other hand, many rings sold as such do not have the right proportions.

 

AD – Can you explain the distance transport ?

 

JR – It’s the passage through a fractal object.

 

AD – And influence transport ?

 

JR – It’s the transfer.

 

AD – How do you get it? By shapes? Is that radionics ?

 

JR – Radionics, which I would rather call formology because it is a manipulation of forms, is obtained at the level of Belizal, but it would be necessary to work on many other levels.

 

AD – You said that a mastery of space-time would be obtained with Taofel fields ?

 

JR – That’s right. Remote transport too, but it’s as much about creating a fractal object.

 

AD – Do you have an explanation for telepathic gifts, in particular clairvoyance ?

 

JR – You have to go from the universe where the forms are, to the forms that emerge from the universe, because at that moment a kind of inversion occurs. All clairvoyance involves the creation of a fractal object, which the seer accesses. To understand it, we must consider the other side of duality, see the forms in which the universe emerges and from which in turn emerges the universe which will serve as a support for clairvoyance, I mean a fractal object . Clairvoyance is the creation by the brain of a fractal object in which the human being plunges. You are going to tell me: in our physical universe, it is impossible. But, when you pass from the point of view of the universe in which the forms are to that of the forms from which the universe emerges, the brain is no longer the producer of ideas, it is immersed in “something”. Until now it has been said that the brain plunges into the physical universe. If we place ourselves on the other side, it will no longer be immersed, it will be a form from which will spring all the fractal objects which will serve as a support for clairvoyance, in which it will come to plunge again after having aroused them, since his habit is to live in diving. But, as it is unstable, it cannot stay on this other side of the universe, so it must after this escape come back to the physical universe. The brain has two hemispheres. One serves to locate, the other to recall this “elsewhere”, that of forms from which the universe emerges. in which he will come to plunge again after having aroused them, since his habit is to live in diving. But, as it is unstable, it cannot stay on this other side of the universe, so it must after this escape come back to the physical universe. The brain has two hemispheres. One serves to locate, the other to recall this “elsewhere”, that of forms from which the universe emerges. in which he will come to plunge again after having aroused them, since his habit is to live in diving. But, as it is unstable, it cannot stay on this other side of the universe, so it must after this escape come back to the physical universe. The brain has two hemispheres. One serves to locate, the other to recall this “elsewhere”, that of forms from which the universe emerges.

 

AD – You mean that this other hemisphere is connected to the global ?

 

JR – Not exactly. Only the dynamic duality between the two hemispheres allows access to the global. The two can work separately, but usually only one of the two works, and in the physical universe. It may happen that the other works. He then finds himself immersed in this other environment, where the forms from which the universe emerges are. These are concepts that must be axiomatically accepted as a working hypothesis. Science has not progressed otherwise. So in clairvoyance, it is the fractal object that is fundamental.

 

AD – What about telepathy ?

 

JR – Clairvoyance and telepathy, it’s the same. As soon as a fractal object is stable, a space-time structure is projected onto it, generally the one that humans are used to. Finally, this is all just an approach to paranormal gifts. The work remains to be done. However, it is in this direction that parapsychologists should orient themselves if they are to succeed. I have already said it. It is illusory to seek explanations of a rationalist type for this kind of phenomena. If we want to understand parapsychology, we have to change our logic.

 

AD – What should we think of magic songs? Can we still use them ?

 

JR – Certainly. There are simple incantations, or rhythmic, or sung, or rhythmic and sung at the same time. They can act on our physical universe. The American Indians used them. The Celts of Gaul too. They had songs for good weather, rain, inclement weather, and the many occasions in life. The words, often sequences of modulated vowels, were not always distinct from them. The maximum effect was obtained by distorting certain words or by creating others according to their vibration, not their meaning. These doubling techniques allowed us to understand how certain menhirs in Brittany had been moved. The sensitive of our group, Raymond Réant, saw the druids use a special staff and heard them singing a lament. When we tested stick and music, considered as a sound object, cumulo-decal and fractal object structures have appeared. The menhir was no longer in its usual stone state with its known characteristics: weight, volume, hardness, color, etc. He relocated for some of them and found himself immersed in another environment then given by the fractal object.

 

In other continents, the staff is no longer made of wood, but of ivory; you can embed drawings, signs or many other things. Its role is to put in contact with certain eels. We are also in the process of remaking one of these sticks. Often a song accompanies the handling of the stick; it gives a rhythm that energizes.

 

AD – What about haunted houses ?

 

JR – There is an abundant literature on the subject. Pay tribute, however, to the research carried out at the end of the last century by men like Camille Flammarion, Charles Richet and Colonel de Rochas, in a spirit of rigor and honesty little seen since.

 

Those of today are much less satisfactory. They try in the name of a so-called scientific rigor to fit these phenomena into a framework too narrow for them. Some even measure, with electrical, magnetic or other devices, parameters which are often very vague. What is most serious is not knowing what the measure means. We have therefore, based on our theoretical concepts, tried to find an explanation for this phenomenon, which is relatively frequent in our country.

 

During the period when the hauntings occur, we almost always notice the presence of adolescents: to understand our demonstration, we must bring in the notion of the exterior which we have already spoken of. Before the phenomena occurred, the house had no exterior, the adolescent had a very clear exterior, and a normal vital field with its usual four components.

 

During the haunting, the house takes on an exterior and a vital field appears on this exterior. The adolescent no longer has an exterior and his vital field disappears. A channel has appeared between it and the house, through which functions are exchanged. A dynamic duality in the yin-yang sense is created between the house and the exterior of the house, which gives rise to the appearance of a ternary character. And between this ternary character and the adolescent a new dynamic duality appears. Kinds of subcutaneous streaks can form on his stomach. They are nothing other than the localization of the functionalities which pass from the house on this subject by the channel. When everything returns to normal, the house loses its exterior, the adolescent takes back his own, the channel between the house and the latter disappears.

 

In this kind of phenomena, characters are exchanged between inanimate objects and living beings.

 

AD – Let’s move on from the domain of haunted houses to this other, quite similar one, of spiritualism. You spoke of an emission due to the forms which you call the psi emission, which appears when one turns the tables, and would be connected if one wants, from very far of course, to the phenomena of Poltergeist ?

 

JR – It’s a very special program that belongs to the extension of Bélizal’s Taofel field, and which occurs very intensely as soon as a table begins to move. As for the participants, without their realizing it, they go into a magic state, which does not suit them, and many phenomena occur at their expense. This emission is given by a certain triangle found a long time ago by Gérard Cordonnier, from a number imagined by him, the psi number which replaces the golden ratio in the field of emissions due to shapes. It is from this psi number that the triangle that bears his name, psi triangle, was created.

 

AD – Christ knew perfectly well the handling of emissions due to forms?

 

JR – Christ is the greatest virtuoso who has ever existed in this field. He did what he wanted, walked on water, ascended to Heaven, resuscitated a dead person. He knew how to heal, to multiply the loaves, to appear, to disappear, to transport himself to considerable distances. And probably everything has not been reported.

 

AD – How do you explain it ?

 

JR – These are phenomena of relocation. Christ was able to manipulate any parameter. He was the greatest magician who ever existed. In fact, it is not known what happened for many years of his life. One can wonder if he did not really disappear and did not relocate at the right time. We would have found traces of his passage in India. He didn’t have to go the usual route. He just had to relocate and relocate. Christ does not really belong to our physical universe.

 

AD – What interests me for the subject which is ours is that his acts join the magic domain. Are all his miracles magic ?

 

JR – He did not need ointment to join the global. He was an entity localization. He therefore had in him all the mechanisms that allowed him to do the reverse path completely or partially. But we who are not localizations of entities, even if perhaps one very distant day we were located, these mechanisms, we have lost them. We have therefore somehow tried to replace them with the innumerable relocation supports that are ointments, litanies, crystal balls, the multiple mancie supports, of unequal value, more or less operative, frankly bad for some and which do not allow not always succeed. But Christ had all these supports in him in the form of gifts because he had been located.

 

NDA I would like to thank Marie-Françoise Le Pelletier, former collaborator of the Arkall group, for the help she kindly provided me with the preparation of this interview.

2021-08-29T21:11:03-05:00
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