Psychological intuitive and enlightenment therapist

There is no one word for everything I do, so I will have to describe them part by part.  As I have said, I do psychotherapy, but it is psychotherapy with a difference, because my therapy, while starting with your "psychological" problems, does not stop there.  If you are willing, I can take you all the way to the enlightenment.  So one of the things I call myself is an enlightenment therapist or enlightenment psychologist. I am also a spiritual teacher and the founder of the spiritual path of Omnius,

I have also told you that I am a healer.  Part of my healing is my ability to precisely scan your consciousness. You've heard of a medical intuitive, someone who can scan the inner space of your body and see what is wrong there.  Well, I am a medical intuitive, but even more, I am a psychological intuitive, I can scan your mind and see what is wrong there as well. 

However, just as I am a different kind of psychotherapist, I am a different kind of intuitive...  Where other intuitives might get an image of your energy bodies or aura, I ask questions.  I direct questions to your consciousness, actually to your unconscious, then answer them through autokinesiology. This is a much more precise process.

When I am functioning as a psychological intuitive, the first question I ask is "are you in memory"?  Being in memory is operating in the context of the past.  It is the opposite of being in the now.  When you operate in memory, you are not present in the present; you are not operating in reality but in a remembered illusion or delusion

I ask other questions too!  Some of these questions have their origin in Buddhist psychology, others in Western psychology.  The first Buddhist question is "are you in attachment?"  Buddha taught that life is full of suffering and there are two causes for suffering, being in attachment and not seeing reality.  When we are in attachment, we are not accepting our life as it is.  We are dissatisfied, rejecting what is and straining for what we want.  Of course there is nothing wrong with bettering our situation, and ourselves, but first we want to accept who we are and where we are.  We want to be here with balance and equanimity. Then we can change things where it is possible, accept them where it is impossible and do both gracefully, without suffering.

The next Buddhist questions are:  "are you in a belief system" and "are you in emotion?"  Where attachment is about accepting reality, being in a belief system is about knowing reality.  If you don't know reality, you can't accept it. 

Emotion is the flip side of belief.  When you have a belief it creates an emotion in you.  When you're experiencing an emotion, it points to a belief, although maybe an unconscious one.  Some people are more consciously rational and others more consciously emotional, but because beliefs and emotions are flip sides of the same coin, this difference is superficial. From the point of view of reality, both are equally delusional.  The quality of the delusion is different but the delusion is the same.

The questions I ask from Western psychology are: are you in denial, and are you in rationalization?  Both of these questions are about strategy; about what you do to sustain the illusion that you are in.  Denials are related to beliefs and emotions in that all three are about delusion. However, where a belief is not seeing reality because you believe something else, and an attachment is not being in reality because you want to be somewhere else, denial is different, it is saying no to what is rather than yes to what is not.  In this, it is a way of protecting your beliefs.

Rationalization is yet another strategy.  It is the defense mechanism of distorting or hiding the truth by making something up, telling yourself a story.  This story reframes and justifies something that you have thought or done.  When we rationalize we deny responsibility for our thoughts and actions and their outcomes.  Rationalizing is the opposite of admitting free will.

When I get a yes answer on any of the above questions I then ask whether you're ready to let go of it.  If you're not, I investigate and we dialogue until you are ready.  But if you are, I clear you.  The clearing is an act of will; I clear with the scalpel of focused intention. 

How am I able to do the things that I do?  How does one person, a separated bodymind have access to and influence over to the bodymind of another.  It seems impossible, and put like that it is impossible!   The clue resides in a seventh question, namely "are you in false identity"?

You see, when you are identified with your separated brainbody, you are in a false identity.  Why, because you are not truly a separated bodymind. You are consciousness, Self, Atman, God.  You are this embodied, in a body.  And being in the body, having the experiences of a body, the senses of body, the memories of body, you tend to forget what you really are, your true identity. Instead you identify with the vessel that you inhabit, the separated bodymind. 

All of the things that I clear, memories, attachments, beliefs, emotions, denials and rationalizations are the building blocks of ego, of false identity.  Because of my clearing practice, I have almost completely deconstructed my false identity.  Although I still inhabit a separated bodymind I am not identified with it. I use it but I am not limited by it.  Rather, I have realized my true identity as consciousness itself.  And while there are almost infinite numbers of bodyminds, there is only one consciousness that, like one Ocean, spares a drop of water for them all. 

When I am in my real identity, I am in the ocean of consciousness, the One.  Here, my smallest intention creates waves that pound the rocky shores of separateness.

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