Br. J.Buma from PTG (PalmTreeGarden), OA (Order of Allogene)---------------------
AUTHOR'S NOTE: I wanted to add something for PTG members before introducing healing techniques.
This work is a part of a complete process I’ve developed. Since techniques require before to be used personal rituals including “Self”-initiation, I will advise only gnostic deacons or bishops who received baptism of fire, or/and ordination, to do it. Of course, esoterical (regular and ritual) initiations, such as in martinism or rosicrucianism are included.
Without regular spiritual practices, self introspection, try to heal spiritually someone could be dangerous. Without personal engagement in the Way, that might be ineffective.
Write me at palans_eques AT hotmail DOT com if you want advises and/or translations of previous works.
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PART I
Thaumaturgy-- literally "way of miracles"-- is the purest gnostic art. This path of spiritual realization envelops the spheres of health, both physical and spiritual. Indeed, one generally indicates "thaumaturgy" by a set of techniques of spiritual care. From traditional cure to new energetical disciplines, every facet of these medicines have been shaped by the diamond thaumaturgy. In traditional medicine, generally, the source of a health problem is spiritual. Followers of the psychosomatic theory view it in psychological terms. In fact, from an esoterical point of view, the source of a health problem lies, at its root, on the spiritual plane, and “cascades down” to the physical body, down to the cells which constitute the basic unit of physical life. The problem is transported by ideas to the mental body, and by emotions to the astral body.
For example, suppose someone suffers from breathing disorders. (We will not discuss here genetic diseases such as cystic fibrosis, because the genetic patterns related to family issues, accompanied by natural pressure on the genes are very complex.) Take, for example, simple breathing difficulties such as asthma. It is clear that the causes and variations in symptoms depend on each patient and vary with individuals. It is important to avoid any germ of judgment in such explanations. A human being has difficulty breathing; this difficulty is linked to a sense of anxiety, a sense of closeness and a lack of “inner spiritual space”. The ultimate cause of the problem therefore lies in the spiritual plane. The inner space has to be recognized in order to let “speech” flow and get out of the patient. The blocking of the "Word" will result in more specific problems such as stuttering. In this unrecognized space, a narrow idea (mental plane) sprouts, accompanied by the birth of a sense of anxiety (astral plane). Lung and tracheal areas may then be profoundly affected, in this case by blocked energy (energetical).
Indeed, each area of the body is composed of channels (called in acupuncture "meridians"). In this case, meridians are “corked". In the case of asthma, respiratory capacity will be directly affected. In more serious situations, the blood may not be able to find oxygen, in, for example, the so-called case of "blue" disease, although the causes are genetic.
This is a concrete example of a chain reaction which causes a range of "subtle" cascading effects up to the "cell configuration”, and even genetic information (case of cancer). While this observation may frighten by the magnitude of its effects, it really offers a considerable range of possibilities.
Each therapeutic discipline will act on its respective level. Allopathic medicine, providing a biochemical surplus, will act directly on the body’s mechanics and physiology to resolve a health problem. The psychosomatic cure acts as its name suggests, on the psyche, via the supposition that psychic health is directly linked to physical health. Those known as magnetist or “rebouteux” (in France) generally act on the energetical body, as well as Traditional Oriental Therapists or modern kinesiologists. It is nevertheless important to qualify these comments by recalling that a therapeutic action involves multiple consequences normally not associated with these techniques. The psychological effect of allopathic medicines is indeed very far from negligible, and note that alternative medical practitioners often proscribe many different plans in order to achieve balance.
Now let’s try to enter into the jewel of thaumaturgy. First, thaumaturgy, as I said, is not a technique, but a spiritual path. It focuses on a tantric, alchemical process (transmutation); it aims generally to transform a problem to a solution. If one perceives a problem as a burden or congestion, the solution will become a loss, and thus, unveiling. We are therefore at the heart of a spiritual journey: unveiling. That's why thaumaturgy is a path in itself. During a initiatory retirement devoted to the subject, I remember having pointed to a key that I have unfortunately quickly forgotten! Imagine a soul, to take a general term, totally naked. Bare as in the beginning, without complex, without worries of existence, with no superfluous qualities, just its essence, its modality to be what it is. The body, if one takes into account the gnostic context-- generally denounced as dualistic-- becomes a surface envelope, weight, clothes too heavy to bear, which hides the nudity of our soul (that’s the myth of Adam and Eve's ejection from heaven, isn’t it?). However, we remain of the view that "the body", in this case, plays the ungrateful role. In fact, this is a "misinformed" body, a body dislinked from the soul, a sick body, which is a consequence of the wrapping of this nudity. The body is here a victim! I
Indeed, in the beginning, the soul had a body, which Christians call the body of glory, light body, or simply spiritual body. And this body, I have no doubt, has to do with the physical body, another physical body, illuminated, reinstated, redirected by the information of the holy spirit. Disease, in the general sense, is a veil, a thick cloth, which hides the truth of the nudity of this body of Glory, and the simplicity of our physical beings-- its dynamics, its energy. Here I think is the key to the disharmony of the body. A key, a very simple key: treatment is revelation.
That is the heart of the thaumaturgical approach. We are going to explain a whole technical course based on this principle. Be aware, however, that these techniques, drawing on experience and gnostic lessons, are secondary to the principle of harmony between body and mind. The practitioner becomes a full thaumaturge when he fully integrates the unveiling principle.
Before that, it seems to me necessary to make a dip in the general history of medicine. Traditional medicine is often characterized as believing that negative entities, often seen as demonic, inhabit bodies of poor possessed patients. The role of the medicine man, like the exorcist, is to hunt these entities out of the body of the patient to restore his health. Even the use of herbal remedies, is based on this interaction (incantations before cure…etc)-- one prescribes a plant for chewing to calm the terrible evil fire that suffer the bile of a patient. Today Pepto-Bismol does the trick. This is well suited to laugh at our "modern" mind.
Traditional Gnostic medecine was inspired by Greco-Egyptian and Chaldean astrology. The negative influences of planetary spheres cause disturbances in the body and depend on their zodiacal arrangement. Manuscripts mention the active participation of archons on the different parts of the human body (Secret book of John, Kephalaia of Mani). They report a detailed inventory according to the gnostic traditions of the involvement of different universal forces in various areas and equipment as well as an outlined description of the process used to transmute (Kephalaia).
To continue on our general theme, we must emphasize that these traditional paradigms reveal a very deep meaning, which has escaped the course of history; common sense, giving way to a dogma with catastrophic consequences, that the proponents of modern medicine do not fail to remind us. Indeed, it was not uncommon that in the Middle-Ages doctors used to make holes in their patients' heads to hunt demons. It is well known that "hysteria" was "cured" in the darkest hours of our western country, by fire... Note the rise of obscurantist "medicines" in different countries around the world, aimed at cutting patients' skin. Bleeding seems to have a bright future yet. I have not yet experienced this technique, but in truth, I doubt its results a priori… what a good syncretism between tribal cure and Christian-Muslim african colonization…
Anyway, can we ask what the deeper meaning is, the most basic understanding of the cause of sickness in this traditional approach? Imagine that these demons are, in the majority of cases, the personification of principles-- mind representations-- responsible for "bad health". If the demons, as we have seen, are aggregates of darkness, is it not logical to call the light of the spirit in order to bring health to mind and body? But we can still say medieval demons are responsible of our troubles. They are symbols of our spiritual, emotional and physical problems.
Shamanistic rituals will therefore play the role of spiritual remedy, which transmute within the bodily spheres of the patient unhealthy trends into healthy trends. It is not a coincidence that today we are rediscovering the power of shamanistic rituals associated with the consumption of plants. I doubt that your psychiatrist will send you to an exorcist or that your doctor would prescribe you some rituals dedicated to planetary spheres. But it should be noted that all these practices "rediscovered" are becoming more common (thanks to ethnopsychiatry).
It seems important to stress this delicate and paradoxical attitude of our modern western country towards health. Any medicine as a technique has its virtues and its deficiencies, and should be applied depending on circumstances and in compliance with freedom of the individual. War between antibiotics and plants makes no sense. We can hope that the fundamental health of mankind will become a priority, and will leave political, economical and also philosophical problems. Caring man: this is our rallying point…
PART II
"I saw the Spirit of God descending from heaven like a dove and stay on him. "Jn 1-32.
It seems ambitious, after 2000 years of Church history, to talk of the first apostolic communities and their spiritual practices. However, many testimonies attest an Apostolic technique which gave transmission of the apostolate, baptism by the holy spirit, the forgiveness of sins and “spiritual care”. It is the imposition of hands. This jewel is also found in the ancient mystery religions, particularly among Egyptians as evidenced by certain cave and handwritten representations relating to medicine, representing priests in the position of imposition of hands.
Historically, this technique is taken as the main way of physical transmission of the light, made by the same miracle of faith today, by the practitioners of Reiki. This gesture, a gesture of gift, clearly indicates the descent of spiritual energy through a special position of the body, to make the connection between heaven and earth, between Pleroma and Kenoma. I propose to study it in detail.
The interpretation of the last meal of Christ when Ieshoua shares bread and wine with his disciples, the central event of the Catholic liturgy as a pillar of the Eucharist, is a reference to his death, the sacrifice of his body of flesh. However, in many traditions, wine is a symbol of the spiritual substance-- spirit flowing to the world and in this case, in a cup, a chalice, shared, for example, during ceremonies for the gods Dionysos or Bacchus. In Sufism, wine and drunkenness are ubiquitous symbols in Persian poetry of divine ecstasy, the union with the divine. Ambrosia and the Vedic amrita constitute the divine nectar, as sought by the yogis who want to reach enlightenment and divine knowledge. The blood in magical practices is also directly involved in spirit, as his vehicle, transport true prajna of Yoga, the substantial aspect of the spirit.
In Gnosis, we talk about the vehicle of breath: pneuma. Blood, physiologically, with hemoglobin ferrous atom, allows the movement of oxygen in the body. Beyond that, it served as a bridge between matter and spirit. Manichean tantra offered praxis to free bodies from evil snakes (Kephalaia). For this, Mani spoke of a messenger of the Spirit, avatar of light, pouring from the top of his head, the eternal love that frees from their cage, lights substances in the body. We will return to this when we deal more specifically with the gnostic cure.
The crucifixion of Christ, considered the most powerful symbol of alchemy by western occultists, is understood as the foundation of Christian thaumaturgy. The blood of Christ, which flows in the operation of slaughtering the individual Ego, emanates from his body, the Church or Eklesia, the community of human beings, as an inner phenomenon. Renunciation of the Ego at this crucifixion is therefore at the heart of this gathering in which we are all intimately involved as human beings-- descendents of the spirit-- hence the incredible importance of humility in the message of Ieshoua, a sine qua non condition for the descent of the spirit, the embodiment of the spirit in our being.
Mani explains that this crucifixion is a symbol of the presence of light in the heart of matter, and the process for its rehabilitation away from the world of creation. As spiritual praxis is the physical manifestation of a spiritual process, the gesture at that level closest to this spiritual process is the imposition of hands. The rite of consolamentum, performed by the Cathars in France, was used for spiritual ordination and for Listeners just before death. We use it as a basic practice. We can understand that it is the same light invoked for spiritual healing but “called” for a special purpose: to cure mental, emotional or physical disorders (note it is dangerous to try to cure mental disorder through spiritual technics). We invoke the healing power of the Holy Spirit.
Such liability can be spiritually frightening but in reality, this gesture is quite natural. We extend a hand to our friends every day, even if we have forgotten the operational and ritual gesture, introduced by the Manichaeans and Muslims, i.e. by traditions which claim the Paraclete.
The posture of the cross perfectly illustrates the path through which light, in the form of "body fluid," takes at the time of this descent of the light by imposition of hands. The cross has a vertical and a horizontal plane. The plane is made up of 4 senior centers that yogis call Chakras, which mean "wheel": the crown at the top of the skull, the third eye in the center of the forehead, the throat, and the "heart" in the centre of the chest. The horizontal plane consists of two major centers that make harmony with the vertical plane, namely the heart, which is the crossing place between the two planes, and hands, organs of action, the technique. Note that certain representations of the crucifixion represent nails planted not in the wrists (as called for the Roman "custom"), but in the centre of hands. Palms are centers of light transmission. It is not uncommon to see Indian representations of gods or saints with palm stretched outwards (mudras) as a sign of blessing.
Light which descends symbolically from superior planes, The Pleroma, the kingdom of emptiness, Buddhist’s Shunyata, therefore takes this journey into the body during the "ritual" of imposition of hands. From the center of the skull, a true gateway to enlightenment, it comes down to the third eye, the centre of knowledge, to irradiate the throat, or the vital center of breath. Very simply, during an enlightenment, or Samadhi, the spiritual knowledge illuminates man's body via the breath (prajnayama). Finally, the light decends into the center of the heart to meet the horizontality by love. In East, it is usually the swastika, a symbol of movement of the universe, which is represented on the Buddhas, or Boddhisatvas and Jain Tirthankara, at the mystical heart, in the centre of the chest. It is the Christ center, where the rose flourishes in the Father's garden. The light will finally meet the other at the palms of the hands, and thus be irradiated, as blood is flowing, outward, toward what will receive.
The entire process involves the inferior centers of the body, namely the solar plexus, the pubis, genitals and the anus down to the soles of his feet, the centers that link to Mother Earth. Therefore symbolically, Mary (Jesus's Mother) and Mary Magdalene are at the foot of Christ during the crucifixion. Mary embodies perfection with Mother Earth, with the anchoring underground forces, whose disorder is often held responsible for blockages related to inner roots. Mary Magdalene embodies cosmic horizontal energy, or Shakti, related to desire, central in Tantra, or kundalini, latent energy in the basin. It is not a coincidence that we are now rediscovering the relationship between the mythical Ieshoua and Myriam Magdalene. Clearly, we must consider its symbolism.
We will see the vital contribution of this energy in when we look at the “snake technique”. It is also written that the crucifixion had the effect of banning Satan and his henchmen from earth. The descent into the hell of Christ, sometimes renewed in gnostic teachings, resumes the liberation of light from darkness, while Tibetans speak of the "conversion" of the demons into Dharma, ie the truth, by Padma Sambhava, the tantric Buddha. In both processes, spiritual and physical disorders are "forced to unveiling". And to unveil is to find light.
Manichean symbolism uses other words, for example the concepts in the tree of life and tree of death parable, so dear to the canonical gospels. It is said that the messenger of truth, dislodging the stumps of the trees of death, replaces them by trees of life, bright and alive. In doing so, he became the King of the Kingdom, formerly ruled by darkness. He puts his mind to the throne of consciousness. A body “redirected” to the pulse of life, and the power of conscience is a new body, foreshadowing a glorious body, or particles of light that contains access to the fullness.
Praxis
The imposition of hands
"A fire which gives life to all living things is directed by the will of pure men. The initiate extends the hand and suffering ends…”
THE NUCTEMERON of Appolonius of Tyane, translated by Eliphas Levi
The imposition of hands should be understood in three stages. The first is prayer. We would advise as prayer, the prologue of the Gospel of John, accompanied by the prayer of consolamentum. This short sacred text summarizes the course of the descent of the spirit, the incarnation of the verb. The promise of the coming of the Paraclete refers to the total impregnation of consciousness invigorating the world.
Here is the way to proceed. We recapitulate the entire process sans explanations at the end of the discussion:
- Stand above the patient's body, hands joined, while visualizing a cross of blue light over your body, crossing at your heart centre, whose branches stretch into infinity in all four directions:
"In the beginning was the Word
And the Word was with God,
And the Word was God,
He was in the beginning with God.
Everything has been done by him,
And nothing that was done, did so without him.
In him was life,
And Life was the light of men,
Light shines into darkness,
And darkness has not received it."
"Lord aïon oh on Ieoshoua, who is the Way, Truth and Life, deign to guide us to the kingdom of the Father, and send us your Holy Spirit.
Oh Paraclete of light, Mani, Apostle of Christ's light, purify the person of ****( name of the person), make him sacred, console him, and make Consciousness flow in him. "
- At the calling of the Paraclete, stretch your hands over the patient's body at his chest.
- If you are not “opened”, a technique of "recall" may allow you to harmonize with the light channel invoked: visualize a blue cross centered on your heart. Inhale, visualising a column of light descending to your forehead center. Exhale, visualizing a sphere of the same light growing at this point. Take a deep breath and let this column descend to your third eye by viewing the channel expanding from the first sphere, exhale, and visualize a shiny sphere growing at this point. Do the same with the point of the heart. From the heart, it is the same principle; visualize the channel flowing through your arms to the palms of your hands. Two spheres irradiate light at the palms. Repeat until you feel in harmony with the channel.
- When you feel completely comfortable with the patient and the channel, you can then begin the task of "meeting with care". Depending on your intuition, your resistance and the relationship you have with the person, you may touch directly or indirectly (2 centimeters maximum over the body).
- As a first step, and to familiarize yourself with the technique, you should, after a time of prayer, give yourself a moment of letting go and silence when you impose hands on your patient. Focus on your subtle bodies and see the blue cross, focus your mind as much as possible on the cardiac center. Finally, after some time, join your hands in the centre of the heart chakra internally and thank Christ for his incarnation in you, for His treatment of your patient, and thank your patient for his confidence.
The general method stops here. At this point, I must remind you of one thing and warn you on several points.
Thaumaturgy is a way of unveiling that involves yourself. It is a way of letting go. From the moment you fully trust the messenger of the spirit and his breath flowing in you, the techniques proceed slowly. Really cultivate, from the beginning, a broad sense of Union and love between you and the spirit, between you and the patient, between the patient and the spirit, between each piece of the universe that you receive. Let go of time constraints or drop the weapons. Here is the true path of miracle, which requires the dual effect of grace and experience in your way before being accomplished. This is all the work that has to be done concerning all those paths working on fundamental health.
This approach, which is both simple and clear, is beautifully illustrated in Tibetan Buddhism by the Buddha of medicine. Being enlightened, Christ in us, the principle of life, radiates the light of his conscience, in order to heal the wounds of life, to let his source, the fountain of youth, transmute diseases. With this in mind, the distinction between doctor and patient disappears. The light of life. remains The mantra associated with The medicine bouddha is "tadyata om bekadze bekadze mahabekadze, radza samutgate svoha," which means "Let yourself go into the great source of life. Become your own physician."
Recall certain principles regarding the substance of the subtle bodies. From the moment you begin to mingle your own energies with those of the patient, you create resistance. We can call it “magnetism”. It is not the purpose of spiritual healing. That's why I advise strong spiritual practices (rituals, meditation). You shouldn’t take it personally. Learn to disregard emotional perturbations during spiritual practices, especially during spiritual healing!
I recap here the full technique, sans practical advice and clarifications:
-- Ask the patient to lie down and relax, to empty his mind.
-- While joining hands at the centre of your heart, say the prologue of the Gospel of John.
-- Spread your hands over the chest of the patient and recite the consolamentum.
-- Silence.
-- At the end of the time you consider necessary, join hands and thank Christ and your patient.
PART III
The serpent played a very important role in religions said to be "archaic and primitive". In many cosmogonies, for instance those of South America and in India, it is omnipresent. Some ancient gnostics (like Naasenes or Ophites) also focused on the symbol of the snake. The serpent is considered the embodiment of the principle of life, vital energy of the world’s soul (anima mundi), intelligence of nature. Because it is seen as the principle of life, knowledge generator, and agent of the incarnation, it seems natural that it plays a vital role in medicine. The symbol of our pharmacies is still a cup surrounded by a snake. If Judeo-Christianity has condemned the “ancient serpent” as the embodiment of Satan, it is because it has a destructive role, a power we need to integrate through the alchemical process.
Gnosticism recognizes the presence of this snake, and studies its genesis and the manner of its presence, and puts it into relationship with its new form, namely Christ consciousness. As the East incorporates these thoughts every day, we must, as Westerners, with gratitude and humility, restore some of our forgotten temples. The snake, which is representative of the "intelligence" of nature, was traditionally birthed from earth. Ialdabaoth the demiurge, ie the "savage nature” (a snake body, lion-faced), comes from Mother Barbélo, the supreme goddess. Thus, to understand the role of “physician” that the snake can have, it might be important to trace the evolving history of humankind in its general characteristics.
In primitive times, humankind was under the law of natural domination represented by the original snake. Under the protection and vibration of the paramount mother, it will allow a "setting in phase" with the original 'ground' of a body-- in fact, with its cellular conformation. In Gnostic cosmological history, it is stated that "the little runt" of Barbélo, Ialdabaoth, blind to what resides and presides over him, is established as an arrogant king of creation. This myth implies the imposition of a rift between the intelligence of nature and operation of its archetype. Here is a symbol of the source of health problems. As a concrete example, take the case of cancer, which consists of the unchecked proliferation of cells normally "programmed" to follow the rate of a normal lifetime, birth and death.
When the snake is sent to enable humanity to find knowledge, it incarnates as a Savior and a Senior. From a crawling snake, it becomes a winged serpent, a dragon, mythical beast of many traditions. The snake thus makes it possible to find the force and intelligence of nature, under the protection of the Mother, and to reorient it to the light, the "new" phenomenon of human consciousness, i.e. to its divinity. It is the agent that allows the dissection of a problem, and the energy able to transmute it, to reorient it towards the light, to restore healthy “cellular programming." It embodies the bridge between primitive nature and the figure of divine Anthropos, the Son of Man, Christ.
In Tantra, the seat of the snake is located in the basin (in the Pelvis). In this technique we call "the snake bite," we are going to enter in conscious relationship with this energy, in order to descend into the heart of a problem, psychological or physical, to be able to touch its source, enable the implantation of new information, and to transform a morbid tendency to a healthy tendency. Once at the source of a problem, in the heart of this energy of desire-- often intimately tied to libido, in which pulse of life is interwoven with death-- a natural breakthrough may be carried out by sharing the "snake bite." Finally, by the release of that energy-- that yogis designate as a rise of Kundalini-- a virgin land can be formed, and will accommodate new information. When faced with the fear that such a release can create, it is in the hands of the messenger of light that we convey peace to the soul and body of the patient.
To summarize, we put forward the succession of different movements describing this dynamic: Call of the Snake, phasing, downhill, recognition, liberation, pacification and reorientation. We must also at this stage make a series of warnings of the utmost importance. The first concerns the patient's mental attitude; we are accustomed to live with our daily problems, raking the ground of our obscure being. Is the person in front of you able to undertake such an approach, in-depth, and get involved with responsibility in a "stripping" procedure? We must ask that question in order to prevent the potential damage of an experience inadequately integrated. The intervention of natural phenomena and its return may also cause revulsion at this process along with self-guilt. Frightened by the general perversion that we have given to this natural energy as part of our cultural baggage, we have put in its place a process of death, relegating to the darkest recesses of our subconscious the most powerful of our nature: sexuality, the pulse of life, whatever it is, what we call today madness, etc..
In the East, the technique of the snake might be considered a Tantric practice. Tantra is generally distinguished as either Hindu Tantra or Tibetan Tantra. In both cases, it is the energy of the “event” which supports the enlightenment and practice-- no escape to the chaste hills and clouds of mind. The key lies in the body, the incarnation, “me”, what some spiritually tremulous masters denounce as “ego.” All aspects of the snake represent the natural cosmic consciousness.
And away we go…. The technique of the snake requires a state of trust between you and your "patient". Invoking the principle of life in the body implies positioning oneself in a relationship. In light of the sometimes spectacular effects of such practice, it is also highly necessary to cultivate the humility inherent in the thaumaturgical way. Otherwise, using the energy of the incarnation can be an easy way to fall into the trap of the spiritual egoism.
As C. Trungpa (the Tantric Tibetan master) used to say, in Tibetan Buddhism, before entering the Tantra vehicle (Vajra), it is highly essential to have deepened the vehicles of Hinayana and Mahayana [Ed. These are the two major Schools of Buddhist Thought-- for more information, click here]. The vehicle of Hinayana is awakening from suffering. It's working the land, humility. It is not something demeaning; from whom would you get favors and recognitions? It is an awareness of our true place as human beings. We all have an intimacy with pain; if you can stand in front of the mirror and understand that there is nothing outside this awareness, you cross the first step. The Cathars themselves spoke of the “endoura” process, the black-opus of the alchemists. In this plowed ground, a very strange feeling can sprout. Everything is at its place, harmony is so direct, so visible, we are then able to feel very deep and very intense sensations without imposing the filter of our fears or our ideals. Things as they are suffice. Most essential is releasing the spirit of Love, as said John in his gospel. This is Mahayana (the great vehicle). More than a practice, it is the result of our work, the icing on the cake. The dimension of the Other can fully express itself, and we are confident to receive the Holy Spirit. The practice of the art of imposing hands refers to this state of being. Compassion is the natural and fundamental wellness of the crops.
These are the necessary conditions for the practice of the snake bite or Tantra. Without these, you're wasting your time. From then on, gnosis is related to the Supreme Master, Jesus Christ, the lord of Aeons; you can symbolically descend with him into the abyss of the soul to impose passwords upon the archons that will remove their influences on bodies. The everyday newspaper world is the mirror of our inner world, full of doubts, neuroses, contradictions, wars. The gnostic, by faith in the light of Christ and in His Paraclete, can "act". He knows that his essential being is not from this world.
But what about his body? What about this biological and psychological graveyard denounced by the Manichaeans? The technique of the snake is to put our hands in shit. We are confident enough not to let ourselves be overwhelmed by it, and most importantly, we understand that it is nothing compared to the incredible power of the light as we know it by our commitment in the path of Gnosis, and the practice of consolamentum. Yet it is there, always ready to reveal flaws, and despite all our beautiful illuminations, it disturbs us. But why be afraid? Enter into a dance with the universe with events, with what is now and there, which transcends us! Dancing is a way to awaken the conscience of the body. In order to dance, here is a manner of awakening the conscience of the body. The technique is a snake dance, a therapeutic dance.
In gnosticism, both in ancient gnosticism and in its modern revival, there is a word of power referring to what we have just mentioned. In gnostic texts, the name "IAO" refers to both light eons and archons, which underscores the ambivalent character of this formula. The formula is in fact earlier than Gnosticism and goes back to pre-Homeric Greek witchcraft. In order to grasp the technique of the snake, you must familiarize yourself with this formula. However, we cannot treat it as a mantra. Its repetition would be useless. The secrecy hanging around it and the entire magic load it contains are enough to understand that word as sacred; it is like the name of God for Hebrews. Its effectiveness banishes false inner structures. After conducting meetings with your patient using the technique of the dove, you can try the bite of the snake with him, if necessary, and if your “patient” is ready to make a deep work on his personal structure. This process makes possible to integrate into the body all the light that has been transmitted by imposition of hands. So far, here is the "protocol":
- Extend your hands on your patient at the pubis or back, at the pelvis.
- Concentrate on the image of a snake for a enough time that you feel trust between you and him/her (this can take hours, do not hesitate to take your time).
- Imagine this snake quickly biting the illness of your patient and stand up while maintaining contact with his body, by saying 7 times with force "IAO." Let each letter vibrate: "IIIIIIIIIIIIIIAAAAAAAAAAAAAOOOOOOOOOOOOO." In case your patient is too agitated, stop immediately and go to the next step.
- Put a hand on the plexus (heart chakkra) and another on the stomach (solar plexus) of your patient. Visualize on him/her the blue cross (described in the technique of dove) and say "Peace of Christ" in order to appease and calm him.
- Inwardly thank Christ for his presence and support.
