Aller au contenu
Humano-dentosophy An unsuspected dental doorway.

NEXUS Review

machine translation

The Observations

Freshly graduated from the Faculty of Dentistry in Lyon, my professional practice began.

For the first time, I found myself alone facing cavities, among other things. I had changed my status and no longer had the right to make mistakes; I had transitioned from a student to a professional.

I was happy to finally become a free and independent man, as I strongly believed at that moment.

From that moment on, I would dedicate the greatest part of my life - and I emphasize 'my life' - to cleaning cavities, that is, to cleaning holes and filling them. Then I would see the same patients (this is called a clientele in the future) with cavities on the same teeth (and sometimes on others). I did not even think for a moment and treated the same tooth again by widening the previous hole and filling it; this continued until the tooth, having become too decayed, was vitalized (the famous nerve that can cause significant pain was removed). Once the tooth was vitalized, the dental world realized that it had become more fragile than others and decided to 'crown' it with the approval of Social Security and its providential reimbursement.

However, during my liberal practice, I discovered that decayed teeth, whether crowned or not, tend to become more infected than living teeth. Moreover, these teeth also have a tendency to break. Regardless, whether infected or fractured, they almost all end up being extracted (when speaking in a 'dentist' language) or pulled out (if using the 'patient' language). Once these teeth are gone, our duty is to replace them, either with fixed prostheses (bridges) or with removable prostheses (the famous dentures), and more recently with implants; and for some regular dental patients, it ends up being a complete prosthesis replacing all the teeth except the wisdom teeth, which we never replace.

These few lines summarize the professional life of a dental surgeon, which, for me, occupied 9 to 10 hours a day, 6 days a week, at the beginning of my activity.

If I do the math, I realize that, within these 9 to 10 hours of work, there is a 12 to 14-hour break solely for eating and taking a nap, allowing me to simply catch my breath before starting again. If we add to this the 8 hours of sleep essential for my well-being, plus the time for waking up, commuting, and having dinner, we arrive at a total of 21 to 22 hours a day. I had 2 to 3 hours left in the evening to decompress. There was no room for any reflection, thought, or cultural openness.

Only on Sundays did I practice a sport, which was a passion. Under these conditions, it was impossible for me to consider any other way of functioning, as that was the normal functioning of a dentist in 1979, at least what I was told.

But when I write these lines, I cannot help but think that it was - and still is - more or less the life pattern of a large part of humanity, with perhaps some nuances depending on the continents.

When I write all this, I immerse myself so deeply in the context of the time that I almost forget to tell you that I was married to a remarkable woman and had just had a little boy. This forgetfulness shows, if needed, that at that time, the 'reference' way of functioning ignored the family environment, which had to adapt necessarily since it was inconceivable to do otherwise. I was the one bringing home the money; this man was untouchable and had all the power (and even all the excuses) because he respected the norm of our society: earning money.

Very quickly, the euphoria of my new 'freedom and independence' would disappear to be replaced by a growing malaise that, over time, would become more and more debilitating, malaise that was concurrent with those of my son and my wife, each expressing it in their own way *. This malaise would manifest physically and cause me violent back and stomach pains, which would lead medicine to mention ankylosing spondylitis. But what I now call 'malaise' was, at the time (and still is), considered a normal state. It was part of a man's life, to function in this way, and no one outside should notice.

Only hindsight can now allow me to see the power developed by humans to accept what is, and the blindness they put in place to not see.

Indeed, how is it possible that some people spend their entire lives in this way?

Because a human being became a dentist.

My human being status faded in favor of the dental surgeon status; I am no longer Michel Montaud, a human being; I have become Michel Montaud, a dental surgeon or even better

Doctor in Dental Surgery.

Our society has set up a hierarchy based on the profession exercised. When we present ourselves, we exist more and more as a plumber, baker, doctor, etc., but less and less as a human. Therefore, I exist as a dentist and, in this capacity, the life I lead is perfectly normal, and my malaise and that of my family have no link with my professional life, which is considered taboo and untouchable.

Through these statements, I talk about our society that has set up all this system. This phrase is recurrent: "It's not me who decides, it's the society." We hear it from all sides as an excuse to not do things ourselves.

But where do we, as men, stand in this society? Who created this society, which we regularly criticize in admitting our impotence, if not us, the men?

Therefore, this phrase - 'our society has set up a hierarchy based on the profession' - should be modified to: 'we, all men living on this earth, have set up a hierarchy based on the profession, money, and power.' Only these criteria are taken into account. It is easy to show how deeply they are rooted in us.

Today, in my office, at the first consultation, I have a question that I would qualify as a 'trap.' I ask the parents, often the mother - because I see more mothers than fathers for the reasons I have just mentioned - how their child 'functions' at school. I then see, among some of them, their eyes light up with a certain pride, to answer that their child is brilliant in class.

These parents, coming for a consultation, have all read my first book (it is a prerequisite for the first meeting) and come with knowledge of a certain approach on my part; they are not in uncharted territory because they have perceived, through this book, a certain suffering in their child. But when we talk about academic results, it is as if nothing else exists, as if they have completely forgotten the 'possible' malaise of their child, of what they have read when I speak in this book about early hyper-intellectualization, for example.

We are indoctrinated to such an extent that the discourse on school, homework, and academic success, synonymous with diplomas, professional success, therefore money, or even power, takes all its place. The possibility of another conception is no longer heard or has difficulty being perceived, and the loop is closed. We are trapped in the 'professional success' that is killing the human being and this from our earliest age.

We cannot continue, as adults, to condone the destruction of our children, as we have condoned our own. And I use the word 'destruction' carefully when I speak of it, because it is indeed the case, and this can be read in all the mouths of these little beings seen in our offices. All these 'twisted' mouths sign a psychoaffective suffering.

To not spend a whole life in this way, it is necessary to progressively - because it is not always done from one day to the next - decide to separate from one's professional status and to bring back the human being. At that moment, the man starts to see and use all his sensory organs, which have been anesthetized until then. He gives himself time, an essential ingredient to one of the key faculties of man: discernment.

It is this beginning of discernment that made me ask certain questions.

I am not content, even though I supposedly have everything to be happy, and I suffer from my work, which is there only to make me live.

But is this pattern normal?

Is it normal to be more often in submission, in compromise, more often in malaise than in well-being?

Is it normal for a dentist to spend his HUMAN life 'treating' to inevitably end up losing his teeth?

Is he not going in the wrong direction?

Because if he was on the right path, these actions should prevent this inevitable loss.

Some may answer me: The dentist slows down a universal phenomenon.

But then, if this is truly the case, why do some people die with all their teeth?

Why do there exist toothless mouths?

We will again be told that these people are exceptions. But, if they are exceptions, it is because we are not facing universal laws but rather 'laws' invented by man. We will call these 'rules' to not confuse them with the 'laws' which are truly universal and do not tolerate any exception.

And if we extend this inexorable loss of teeth to other organ losses, we can ask ourselves:

Is it normal for a human being to fall apart?

And if surgery is a sign of the failure of medicine (I am not talking about accidents here)?

This surgery would only be the urgent consequence of a medicine that does not heal.

When we observe the progress of surgery in a century, we are entitled, from this angle, to question the efficiency of our modern medicine.

And why are certain teeth in a mouth affected and not others?

And why? And why? And why?

When the faculty of discernment starts to work, the questions come from all sides. It is as if we had been freed from a mask that prevented us from seeing. We go from the status of the blind to that of the one-eyed. The future will teach me that a true researcher (the one who finds) always has questions until the end of his life; the day he has only answers, he can no longer seek.

We can ask ourselves:

How is it possible that a dentist can dedicate the essential part of his terrestrial life to filling holes and ineluctably 'replastering' the cracks without ever becoming conscious of the uselessness of his work, nor the malaise in which he finds himself?

What pushes us to maintain this blindness?

What are these forces, so powerful, preventing us from seeing?

One of the most important is materialism (money).

From Cavities to Psychoaffectivity

My personal malaise and that of my family increasing, it was no longer possible for me to live this life. Events in my existence then occurred to allow me to start opening my eyes a little *. Questions arose and concrete clinical results, necessary for the 'Cartesian' that I was, came from all sides.

I will go from the observation of cavities in a mouth to the vision of deformations of the same mouths to realize that none were balanced, that all human mouths were 'twisted'. I will use 'techniques' not recognized by the profession and see results defying common sense.

Not only do these mouths harmonize but I will observe improvements in other physical areas. Structural pathologies (back pain, joint problems, posture changes) will disappear, as the mouth harmonizes.

As my curiosity increases, I will realize, by digging deeper, the disappearance of symptoms and all sorts of diseases, always in correlation with the patient's personal investment in their therapy.

From observation to observation, I will make systematic comparisons between the harmonization of the mouths of these patients, the improvement of their state of health, and their better psychoaffectivity. All these people brought the same testimonies about another way of understanding life, a real life impulse; they had regained the desire, and in 'desire' there is 'IN LIFE'.

All this happened naturally, without me mentioning anything about a possible 'awakening' path to follow. They simply, at first, bit on a latex device. The base of dentosophy rests on the wearing of a latex activator, which will be worn for a few minutes a day and with which we will sleep.

Following this work, we (with all the dentosophers who have invested in this protocol) will witness inexplicable mouth harmonizations with the data of current science.

These clinical observations, which did not start from hypotheses since, at the time, I had no idea what was going to happen, led me to emit this double postulate.

(To oppose a postulate, one must provide proof. Today, no one has been able to provide this proof.)

We have been able to establish a true language of the mouth, a universal language that allows us to see the never seen and to hear the never heard; the non-verbal, what the patient has never dared to say, is written in the mouth as in any other part of the body, but it is easier to see a mouth than a liver, for example.

This universality gives us the proof of the systematic relationship between the physical body - in our case, the mouth - and the temperament of man.

My profession then took on a completely different meaning, as well as my health. I went from a state of malaise and inner suffering to a state of well-being. All my pathologies disappeared overnight. I went from a boring job, through which I earned money to live, to a passionate and exciting task filled with daily amazements, giving me boundless enthusiasm, an enthusiasm that has never left me and is something essential and fundamental for human life.

This new state of being was omnipresent in my office and also in my life. There was no longer a separation between Michel the dentist and Michel the human being; the two behaved the same way; it was no longer necessary to play a role at every moment of my life.

It is worth noting that this new way of acting allowed me to live serenely, also on a financial level; which led me to the following realization one day:

We do not work to earn money, but we flourish in our work (and in our life) to the point of receiving the necessary money to live.

Money is no longer the only goal to achieve and the reason for which I work, but becomes a consequence. It takes its place, which it should never have left, to serve man and not the other way around.

When writing my first book *, I voluntarily stopped at the psychoaffectivity stage but now it is no longer enough.

We must awaken to something else.

At the moment I speak to you, there is no scientific answer explaining the spectacular results that patients obtain.

Yet the transformations of these mouths are visible. At this moment in my life, I found myself facing two possibilities: - Either I was the 'ostrich' and did not want to see; what science does very well.

I chose the second) path, which leads to the true knowledge of Man.

This path is not taught in any university but it inexorably leads us to the meeting of the true researchers of the planet. And what is prodigious is that, regardless of their disciplines, they all arrive at the same place and the same conclusions.

Whether it touches quantum physics or biology, we must accept that our current knowledge is totally insufficient to access the path to knowledge. Knowledge is a part of us that we leave at birth and that we must rediscover during our earthly life. Knowledge comes from the words 'con nascere' (born with). It is innate. The knowledge is inculcated. It is acquired. However, in so-called modern science, knowledge hides the access to knowledge for scientists. (A scientist is a person who contentedly repeats what they have been taught without ever having verified the sources of their teaching) Knowledge, on the contrary, should be at the service of knowledge and this is verified in true scientific researchers, those who do not content themselves with ineluctably repeating the beliefs taught, but who go back to re-study all the foundations of the well-learned knowledge. And there, they become aware that all their teaching is based on unproven dogmas, or even lies.

I am a scientist by training and I try to always respect my scientific rigor, which consists in no longer believing on hearsay without having made the effort to verify. But current science does not have the tools for this verification. It will be necessary to go in search of others.

We are at a turning point for humanity. All the lights are red and we cannot afford not to see them. Teeth bring us concrete, visible, reproducible proofs that we are going in the wrong direction, and all our mouths are there to scream it.

I will end with two quotes: "We cannot solve problems with the same mind that created them." Albert Einstein "We must create the never seen, the never heard." Gitta Mallasz (author of the book 'The Dialogues with the Angel') Albert Einstein was not only a genius scientist, he was also clairvoyant, and Gitta Mallasz was, I think, an initiate.

Read the article in the magazine