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Being Present 

This article was written from a request by John Veltheim for Esther to address the subject of ‘Being Present’ as a health-care practitioner when ‘treating’ a patient. It was originally published for BodyTalk practitioners to use as a guide to understanding the nature of what they are ‘really’ doing in treatment procedure. However, it’s usefulness is not limited to practitioners only. You will find it has application in all aspects of life. 

Being Present

Each action precipitates a reaction and this process is called ‘cause and effect,’ or synchronicity. As long as the word cause is personalized, and synchronicity ignored, you believe you can, by our own volition or will, make things happen in life. 

Whether Reiki, BodyTalk, or any other modality is used, specific actions appear to result in an effect on the patient. If a practitioner believes actions are effected by personal will and intent, she simultaneously believes that she is the cause of results that occur. When this is the case, the practitioner can only act from a place of involvement, and can never be said to be present. 

There is a big difference between being involved and being present. 

For example, if you have a small child who is having problems at school there are various ways of addressing the situation. You can worry about him or you can admonish him. 

“How can I help him feel better?” 

“Why can’t he be more like other children?” 

“What have I done to cause this?” 

“How can I ‘fix’ this problem? 

Either way you will appear to fuss over the child and your interaction is one that is fuelled by the need to attain a specific result. As soon as need is combined with intent, focus is lost. This is because your mind is split between personal fears (over-reactions) and personal expectations. This describes involvement, and your over-reaction will probably be mirrored by your child. 

An alternative way of dealing with a child’s problem is to remain present to the situation, consulting the child as to his feelings. Then you may offer the child various options as to how to resolve the issue. The child may ask you to intervene, or may discover a way of dealing with things on his own. Either way, the interaction between parent and child has been exactly that—an interaction. Not two over-reactions. The child has participated in decision-making with the parent. Whatever the outcome, it is more likely to be one that occurs via mutual, focused, practical steps rather than involved over-reaction. 

If, as a practitioner, you believe your role is to ‘fix’ your patients this will be your intent. Which means you cannot be focused on the practitioner/patient interaction. You can only be ‘focused’ on what ‘you’ seem to be doing to the ‘other’ person and the results ‘you’ get. 

If you close your eyes for a moment and focus on BEING you will discover that the experience is not confined within your body and does not stop at the person next to you, or anywhere beyond your body. Every-one has the same experience when doing this exercise. This tells us that Consciousness is all there Is. It is only the idea that awareness is personal that causes the idea of limitation and the need to control. 

  As long as the practitioner believes ”I Am causing” results they are acting from the standpoint of personal limitation. You may feel you have the power to cause healing. If this is your belief, you cannot be free of the belief; “what happens to the patient is ‘my’ responsibility.” 

When you personalize the ‘treatment’ process in this way, you are more likely to feel drained as the result of treating. When you personalize any action, it requires increased energy on your part because your personal identity is at stake. “I must do this,” “I should have done that.” Involvement (the need to control) is draining because it isn’t natural. How can someone in such disharmony themselves ever hope to ‘harmonize’ any-one else? 

Where BodyTalk is concerned, the innate wisdom directs all actions. The practitioner simply acts as a medium for these actions. In the case of Reiki, the energy goes to where it is needed, despite any intent you may have. While treating someone with Reiki, the practitioner also receives a ‘spin off’ of Reiki, and therefore a treatment. This makes these two highly effective modalities wonderful examples of the power of uninvolved interaction. IF this understanding is clear the practitioner recognizes that ‘treating is happening,’ rather than thinking  “I Am some-one treating some-body else.” 

Whatever your modality, if you have been practicing for a while, you will know that specific results are never guaranteed. This tells you that the precise effect of any action is un-assured. If you believe you can, and should, obtain specific results, your mind is forward focused. Your mind is split between your identity (as a practitioner) and your personal goal for the patient. In other words, the process of ‘treating’ is far from focused. 

The desire to feel  ‘One’ with the world and others is a sign that you intuit your sense of separateness to be unnatural. From a philosophical standpoint the sense of separateness is a dis-ease—a misperception. The instinct to feel at one with life, consciously or unconsciously, fuels all actions. You are constantly trying to bridge the perceived gap between the world and yourself.

As long as the mind is split between ‘me’ and ‘others’ you feel the need to control and modify your life experience. 

The desire to heal the separation between self and ‘others’ is merely a reflection of the mind’s ‘split’ between your true nature (the impersonal Self) and the person you think you should be (the personal self). 

The belief that you need to become a certain way in relation to others keeps the mind distracted from who you Really are, beneath the personal facades. One of the mind’s favorite distractions is to help others ‘become’ better or healthier. 

 Therapists and practitioners are engaged, perhaps more than most, in apparently ‘healing others.’ This is indicative of a very strong desire, albeit often unconscious, to heal self. The desire to harmonize external imbalances simply mirrors the dynamic of the ‘me’ identity, blindly seeking the impersonal Self and thus harmony. 

When the Atman or Self is ‘realized’ it is clear that all happenings are spontaneous, synchronized and impersonal. 

Manifestation (duality) does not disappear because of this ‘realization.’ The richness of duality continues unfolding within Consciousness. The difference is, that there is no desire to control any happening. 

Practical steps are still taken, for example, to dress warmly when it is cold, to avoid having the body hit by an oncoming truck, but there are no needs with regard obtaining specific outcome. There may still be a requirement to earn a living so that one can eat, but if money problems arise they are dealt with without fear—practically. 

Experiencing continues, as before, with so-called ‘good’ and ‘bad’ experiences, but it is completely uninhibited by personal desires and fears. Everything happens as it happens and the body is the instrument through which situations are dealt with in a practical way, as they present themselves. This describes Being present. 

The difference between the common man and the ‘sage’ is simply that the latter is uninvolved and totally present. 

The common man is almost always involved, struggling between past feedback and yearned for goals. He lives with one foot in the past and one in the future—filling the void. What percentage of your thoughts are about ‘what was,’ ‘what is not,’ and ‘what might be?’ Your answer will give you a measure of your involvement. It will, of course, also show you to what degree you are present. 

If you deeply understand that essentially there are NOT TWO - that there is no ‘other,’ only impersonal, unlimited Consciousness—then needs and intended outcome will dissipate. 

This understanding is unlikely to happen until you put the physical body into perspective. To this end, let’s say you make a robot.  Before you wire it up and press the ‘on’ button, the robot doesn’t and can’t move. Obviously, this is because it’s an inanimate object. Once electricity flows through it, it will be able to move in various ways—walk, pick things up, maybe even talk. Despite these actions, clearly, the robot doesn’t feel anything. It’s simply an inanimate object receiving animation from an external source. 

Similarly, the body is an inanimate object that only functions when it is animated by Consciousness. In the same way your robot can’t feel the electricity that courses through it, the body object feels absolutely nothing. Momentarily, your mind may rebel when you read this. But, you know from personal experience that when a body is called ‘dead’ it’s because Consciousness, or the sense ‘I Am’ has ceased happening in it. 

Simple logic tells you that, if the body needs Consciousness to be animated, and is inanimate without it, it has ALWAYS been an essentially inanimate object. As a practitioner, if you understand this simple process of deduction, your way of treating will change. You’ll stop focusing on making the body feel a certain way. 

As a further illustration, you know that your television isn’t the generator of the pictures that animate it. Your TV is the ‘receiver’ of the generator’s signals. When you adjust the settings on your TV (such as color and hold) you focus on the clarity of the pictures. You don’t expect changes to happen to the actual TV screen. You know the screen is just the medium upon which images appear. 

Perhaps, as a practitioner you have, until now, been involved in improving the physical body so that the ‘person’ will feel better. If this is the case, it means that you have been thinking of the body and its animation as one and the same thing. Or, you could have been thinking the body was causing the animation. 

These paradigms makes about as much sense as someone who prods and pokes their TV screen in order to get a better picture. If you understand this, a paradigm shift will occur in the way in which ‘treating’ happens. 

While you believe you Are the practitioner with personally directed skills, actions are involved—efforted. This dynamic is evidenced by the words so often used by practitioners— focus and intent. To use these two mutually contradicting terms in conjunction with one another makes no sense. 

Focus means being present to what is Now. Intent signifies the mind’s objective in the future. The use of these two words together is yet another indication that the mind is ‘split.’ 

What has caused this ‘split’ is the belief that ‘you’ and ‘others’ Are objects with feelings. This has lead to the thinking that ‘you,’ the object, can control and alter what feelings take place in the ‘other.’ As long as the belief in personal control exists, you are never free of involvement. 

If you deeply understand that all actions happen despite, albeit via, the body, focusing will gradually become the modus operandi. Rather than one object affecting another, there will be ‘treating happening.’ Minus personal involvement, the practitioner’s body is a clearer medium for the impersonal functioning of Consciousness. 

When a practitioner’s personalized role is out of the picture, the patient is no longer treated as an object. When this happens, not only are ‘you’ focused, but your patient will probably experience feeling deeply focused too. 

Relatively speaking, the body object appears affected by certain techniques. However, changes in the body are not felt in any way by ‘it.’ The body has simply become a more finely tuned vehicle for the impersonal functioning of Consciousness. 

In BodyTalk, manifest-Consciousness is termed ‘innate wisdom.’ Via the body, (by means of muscle testing) innate wisdom tells the practitioner what needs addressing. When rigid thinking is ready to fall away ‘innate wisdom’ indicates this. Then a ‘consciousness treatment’ registers as a priority. When this happens, it means that the patient’s body is already a clearer vehicle for the expression of Consciousness. 

The ‘treatment’ protocol then serves to re-orient the mind within Consciousness. As ‘mind’ is merely a reflection within Consciousness, the change is only a relative one. Consciousness hasn’t changed in any way, but the mind’s interpretation of it has. 

Consciousness doesn’t need any-one to ‘shift’ it. There Is never any-one doing anything to an-other. There are merely actions happening within Consciousness that are not in any way separate to Consciousness. In the same way water cannot make itself more wet, Consciousness does not need to make itself ‘more conscious.’ 

The intellect is the light of Consciousness, which reflects in the physical brain and body. When these two mechanisms are out of sync (not communicating in harmony) dis-ease results. BodyTalk appears to realign these mechanisms so that the light of Consciousness (intellect) manifests with greater clarity through them. When this happens the patient feels ‘more centered.’ Then healthy body/mind communication results in healing. What is being healed, is the ‘split’ mind, and its misinterpretation of Self. 

This doesn’t mean that you can ‘cause’ someone to Self-realize by treating them with BodyTalk – or any other modality. If the ‘split’ mind is healing, this occurrence is spontaneous. Whatever treatment process may have coincided with this happening has nothing to do with volitional acts.