Ontological Mastery Conference

2008 – A synopsis of what we came away with


What Makes a Practitioner?

The training that you have all under gone, has to a greater extent been a training of both your outer process of learning technique and protocol and an awakening of an inner process. This two-fold process is relatively transparent, in that we do not belabor this internal development of your own authority over the time that you learn this work. Your training is imbued with examples of this parallel inter-relationship. We build, over the years, a realization that you can notice, be aware, attentive, and mindful of the person in front of you. This development creates the possibility of consciousness in its fullest sense.

By the time you have reached this relatively mature state, we will expect you to illustrate qualities of the emergent human. By now, you will have recognized that we emerge from our history, emotional baggage, our habitual reactivity, and our mental traps, beliefs and our brain dominance. Furthermore, our bodies, hearts, and minds ought to reflect this emergence. This change of state ought to be reflected in the way you go about your interactions with others; not only your colleagues and general public, but also your clients.

Providing professional etiquette as well as honoring client ethics is an absolute requirement for a practitioner and infers that there is a relationship between practitioner and client that is transparent, honest, free of intent or overt familiarity. We do not necessarily buy into the slightly paranoid model of ethical behavior but nevertheless the way that we behave carries a force.

This work now carries its new name, InnerDialogue™. This infers and provides an intimacy that many other therapeutic protocols or dialogues may not have. In keeping with this intimacy, we must conduct ourselves from that internal place which gives us license to behave as a noble human. What it really means is that we need to mimic or copy or indeed embody this state. How is this done?

Initial Protocol – Baseline
Our initial protocol, which is the baseline, provides our first interaction with the client. This is a conversation in which we knock on their door, so to speak, and introduce the ‘way of dialogue’. This is the time to be courteous, engaging, light, easy, funny if appropriate, and metaphorical. The client sets the tone and you match this state in body language, tone and your choice of words and yet you hold your integrity to stand just above this state in order to bring your client up. The ease you provide your client is created by your confidence, attentiveness and clarity. In this introduction, inform your client as to what is going to happen such as how the conversation, the tools, the protolanguage, and the gestures, will help clarify the emergence of the story.

Thoughts on Entry
An entry ought not to be complicated. Think of how people come to your door. They knock and they wait. You appear and either greet someone you know, or ask a question to establish first contact. It is the same in this dialogue process; you greet them and show them what they have told you, and then open the door to allow them in. The reality is that it’s not you that is opening the door but them. For some of you, the act of engaging another, may resurrect old patterns, fears, or habits, and you find yourself waffling in their presence. This will be the long entry and they will take you around the houses.

The Initial Dialogue
Fortunately, the new baseline ¬– which is your introduction followed immediately by surrender – is a quick and efficient way to draw up the unexpected. In this new protocol, the client’s initial dialogue is their baseline display. Instead of working with the client in order to change that display, you can simply acknowledge what they’re telling you. Explain that this is their initial dialogue and, if necessary, what it means in relationship to surrender. With trickster explain that this is the part of them that is their innate, instinctual, and survival orientated self. Such as the part that dodges the bullet, catches the chicken, and outfoxes the fox. Or depending on their proceeding story, you may talk about the trickster being evasive, difficult to pin down or that it may lead you down a false path. If trickster presents at this initial stage, you may ask the client what they’re instincts might do at this moment – change position, move to a different part of the room, take a particular stance. If they are guarded, you can say that they may have difficulty surrendering from that posture. If in a submitted state, i.e. they fallen into some emotions or feelings, you can say that when they surrender they may submit to those feelings rather than to God.

After the initial surrender, if the client hasn’t made a change, repeat the baseline. Often their baseline has changed. That is, when they were initially compliant – or human in response ¬– after surrender they may have revealed that they are actually guarded. Other changes may have occurred such as a divide or split between left and right arms, or a polarity switch or a state of submission on their yes and no. If nothing has changed, ask them to change something within themselves, consenting their relationship with surrender. The easiest way to help them is to have the client change position or orientation. Ask them to take a new stance or to face their Creator, literally from another position. If that doesn’t work, perhaps get the client to get on their knees. The most important part of surrender is not to beat them over the head with your need to make them surrender. Do your best to really be clear about your relationship with God. It may make it easier for them to declare, perhaps for the first time, their relationship with God. Maybe they have never voiced it. If they are unable to surrender, have them do their best to be guided from their inner self that is a connection to the Divine, and to be present with their essential self.

“Being Guided by Grace” and “ Being with your Essence”
The protocol of “being guided by Grace and being with your essence” is an important one. It alters our old “ face and be open” and brings it to a higher level of authority and offers again, a choice for people to make that internal intent that this dialogue is part of their own process, and have a relationship with it. We also bring this protocol into the front part of our entry. This part of the protocol brings the system back into yang. If they stay weak, or fall back into yin after tapping-in, you then have to decide whether the nuance of the dialogue will have the prefix or suffix of “ be guided by grace” or “ be” with this information. Get them to make a decision to which aspect they need to address. The easiest way to do this is to get them to think of each one individually, and then challenge their display. The other way to do this is allow them to make the decision, retest, and asked them what they thought. The second method is preferable, but sometimes they change the parameters by saying that they thought of those to ideas together again. In this case, you have to accept that they just didn’t do the first time properly, or make a point of challenging each aspect one at a time. Remember, if they have dictated to you that the tone of the dialogue be preceded by “being guided”, then immediately after tapping-in you start that very process. After every ‘full stop’ –when the display has fallen into yin – you would ask the client to be guided. Conversely, if the nuance was to “be”, you would instigate that moment of quiet when a ‘big’ or ‘ important’ mode appears or when they have fallen into yin, but only after recounting the mode itself, its meaning and its vagaries, and in context with the preceding story.

Very often the client will offer you, when asked, that they had some sort of sensation, emotion, visual picture or words come up during surrender. You then, creatively, must find a way to access that information as an entry. Conversely, you may received a signal yourself during surrender, and either they have no clues, or their entry will keep on going, and then you can add in what you may have received and challenge it.

On the table
On lying down, the client should have all five major muscle groups in weakness. Occasionally, if the client started in a yin state, you will find that they are strong when first lying on the table. You have a choice at this point. Either ask them to be with their entry so that they move back into yang, or allowing the first mode that is positive, to flip the display back into yang.

And there are many ways to look at segmentation. You can simply recount the story, get them to ‘be’ with it, find another TL, perform some sort of challenge, ask them what they are feeling and access their state. You can also use modes to find out what is the sub text underneath their entry. You may use the idea that the five muscle groups have some sort of relationship with the five elements. However, do not make this as an absolute. Rather, look at the display and its vagaries as clues for you to further your understanding. Finding a mode or additional piece of information to make a single muscle or several muscles to go into yin is always performed on the recalcitrant muscle. This is a moment that may be quite trying. It may not be easy to find the additional piece if it is hidden under the entry. Remember your surrender, become quiet, and think logically, laterally and verbally recount the initial entry and ask for the clients thoughts.

Modes in the Hand
During the teaching process, or as we went through the various modules, you were taught to place the modes directly into the keyboard hand. This permitted a gradual learning of each mode – its particular finger positions, its idiosyncratic shape and how to put it into someone’s hands accurately. Gradually you became familiar with the initial protocol modes and were able to use them efficiently and quickly in the client’s hands. However, the additional modes in the modules have often not been learned, and you may then rely on the mode sheets or the database. This is to be expected and yet unfortunately it illustrates a lack of competency of this language. The fluency of your ease of dialogue and its relationship with what emerges from the client is invaluable. Obviously with several modules under your belt, and a new database to explore, you suddenly have a broader range of modes to choose from and to remember. The more modes that you have in your memory, and the knowing of how to put them in the client’s hand accurately, will provide a more efficient and precise session. It is incumbent that you to really practice the modes in order to place them in your client’s hand swiftly and accurately. Bad mode emplacement is a bit like a dialect; in that we can be sloppy with our diction and while some clients may understand us, others may not.

The Initial Protocol – a reiteration.
The initial protocol is a formalized conversation before the dialogue. It can be likened to entering someone’s house, sitting down, being offered a cup of tea, making small talk and pleasantries – generally getting the feel of how the conversation will ensue.
In this initial protocol the client can take us laterally off into a piece of detail which is necessary for the conversation. It’s part of your ability to be attentive to come back to the rest of the initial dialogue after you have picked up the necessary clues, storyline, nuance that they’re offering you. It is easy to follow the first pathway that you’ve been given, and therefore forgetting the straight path that preceded it. These initial modes help to clarify and give an opportunity for you to understand the structural, physiological, habitual or cognitive aspect of the human being involved in this process, and the resources or bridges that are required for a vertical shift in state. It also allows for a voice that has not yet been expressed or possibly heard.

The Voice – Communication Mode
Our understanding of the Communication Mode has changed over the years. We know that it is neurological in essence meaning that is there is some sort of lack of communication in the neurology that prevents a person from accessing the information. Protocol requires we ask the client to voice, or give voice to what ever is deep within them. They may not be able to do so, and in the database there is a file associated with this mode. Just remember that not being able to give voice to something is a clue. You may get them to hold their tongue, or bite it. You may place the challenge for “Secret” in front of their lips. You could put a bag over their heads to challenge if they are clueless or in the dark.

Permission – administrative rights to change the program
Permission has always been slightly difficult for people to understand and access. We can use the analogy of a computer in relation to permission. If we put a new program into a computer and try to install it we will be confronted with a window that asks us whether we have administrative rights. The administrator for the computer network, in our case, a human being who is responsible for himself and his ancestors is being asked to change some 01’s in their coding. As companion, we should not force a change upon another, but we can ask the client whether they are willing to look at an aspect of themselves and change a behavior, a belief, a historical pattern etc…
Your responsibility in describing the various servants is to place a description that fits the story so far, or the set of symptoms that are presented. Always try to match the description of various levels and servant qualities to the person’s education, age, sensibilities, symptoms, and state.

Dominant Family Pattern – a gene that has yet to be expressed
This mode has now been introduced into the protocol after the caduceus modes to ask the client whether they need to initiate an odyssey or internal journey to enter down into the base of themselves, the foundation and the underworld to seek out that primary itch that has resulted in their allergic process. This mode heralds a Jinn– the activating spark, impetus, or the ontogene – which drives the clients on an internal journey to initiate or activate a set of instructions. The Dominant Family Pattern is that which precludes the initiation of this particular genome.

Switches – switched off or to switch on?
Keyboard ‘on’ at baseline
One of the first times a practitioner may check for a keyboard is right at the initial baseline. If the client comes in with a keyboard ‘on’ and strong or a keyboard ‘on’ and weak they are telling you of their state. They are also letting you know that they are dealing with their state (yang) or fallen into their state (yin). The practitioner may use the fact that they are open in one of their keyboards, indicating the hemisphere that is speaking, to provide you with some clues in order to proceed forward. Inform the client that they are apparently processing something, perhaps the last session or more possibly something more relevant in their life. Ask the client to surrender this present state and what they came in with.
If, at the beginning of the initial protocol, the client had a keyboard on and one of the initial modes switched them off, this would indicate and direct the practitioner towards looking at switches. If, however, they had no keyboard and none were switched on during the initial protocol, you would look for a switch at the end of this run, before the actual story.

Switched Off / Switch On
If practitioners hold to the premise of this as an ontological process, we may ask the question, “ What it is we are really doing when the keyboard gets switched off?” Is it that we have encountered an already blown fuse or is it that the mode placed in the client’s hand has had a force big enough to blow the fuse? The practitioner should understand that the story already exists, the force has already occurred and we are seeing a replay of the consequence of the story back in time. This misunderstanding slightly changes the use of your language from, “oh no, you’ve blow a fuse” to, “we need to reset something which we could be likened to a fuse that has been nonfunctional for a while”.

A Switches’ Subtext
When a keyboard switches from hand to hand, and does this from mode to mode or at least after one of two inputs, then consider the idea that they’re trying to locate information. There is a cranial mode called Hemisphere Switching, Many ‘Hidden’ Modes, and of course the stalwarts, Ancestral Intimacy and Sexual Fidelity.

Both Keyboards On
Depending on whether the person is in yang or yin, but with both hands displaying an ‘on’ state, the meanings are slightly different.
When the client is yang with both hands on, it tells us that both sides of the human, both hemispheres, are as if they are facing away from each other talking into thin air. If they are in yin and both are on, it is as if the two halves are facing each other, both talking at once and neither are hearing what the other is saying. The practitioner would explain this to the client. Think of modes the concerned with the psyche and the cerebral hemispheres such as Dyslexia and all the associated modes that have a neurological nuance.

Checking Keyboards
It is a good habit to continue to check whether the keyboards are on or off, and therefore which hemisphere is really initiating the dialogue. If the keyboard is in the right hand, the left hemisphere of the brain is on and seeking details. If the keyboard is on in the left hand, the right hemisphere is seeking a bigger picture. After each conversation it is good to recheck, and also when you’re about to put a mode into the client’s hand. Sometimes you will get away with placing a mode in a non-active hand, and at other times the body will simply not acknowledge the mode. This is similar in putting in modes sloppily or inaccurately.

The Rhythm of the Story
If the client has indicated in the initial protocol that the tone of the story is to “be guided”, then the practitioner should ask the client – when they’re in a yin state – to surrender and be guided. This will move the muscle back into yang. The practitioner can then ask a client if they have received anything which will act as a clue for the next modes you’ll place into the hand. The other possible scenario after a client falls into a yin state – in which the initial protocol revealed no discrepancy between “be guided” and “be with”– is for the practitioner to ask the client to “be with” this story, recounting what has just happened and placing it into context with the preceding aspects of the story. This should place the system back into yang and prepare you to carry-on finding new modes to imbue the story.

The Natural ‘Full Stop’
After the practitioner has placed several modes or has TL’ed or polarized a body part, chakra, or acupuncture point and the system has fallen into a natural yin, the practitioner can prepare the client’s system by getting them to again “be with” their story. The practitioner should eloquently reiterate this story. This internal state of “be with” moves the muscle back into yang. You will then tap in and at this point two things may happen: [1] muscle will stay strong or [2] will return to weakness. If it returns to weakness then you will look for therapy modes or protocol and if it stays strong you will simply continue the story.
Sometimes in this natural full stop (yin) the client will stay in yin after they have had a moment to “be with” or to “be guided”. This informs the practitioner that there is a force that prevents the client from shifting state. The practitioner would have to find a mode powerful enough ¬– a yang mode – to bring them up out of their yin state.
If they have no keyboard in this situation then you will have to find a suitable switch.

Vertical and Horizontal Storytelling

There are two ways of looking at the dialogue process. It is primarily the client’s story that we see emerging, but the practitioner, as companion, assists to guide a story out of them. We have the possibility of being an editor, in that we can question their grammar and verbiage or the reason behind a switch that has just apparently blown. Just as in a healthy conversation between two friends, the dialogue with the client is to and fro, each contributing to clarify, broaden, deepen and extrapolate what is being said. The story is not taken on face value, but challenged, questioned and yet, with compassion, listened to without judgment. This is an exceptional relationship too, for we trust in grace to deliver the story but as humans we must also notice, be aware, attentive and mindful of the client’s process and delivery and that elements within them may alter the outcome of their story.
The way to storytelling or more accurately story listening is both a linear and a Gestalt process. We need to have the ability to go for a target that is the client’s and not the practitioners. It is very easy to make an assumption of where we are going and direct and the story towards that end. Likewise it is easy to fumble in the dark and go lateral hoping that they lead you back on track. Therefore, critical thinking is essential, as is knowledge of the modes, which comes with diligence, practice and experience.

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