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For centuries the great mystics have practiced
various forms of healing that integrate:
- medical knowledge of herbs and plants
- psychological knowledge of integration of the personality and clearing of the nafs (or lower self) by
doing personality work
- spiritual knowledge and embodiment of the transcendent healing light of the Divine.
This modality has some significant aspects that
are somewhat unusual from other healing traditions, especially in
regards to modern medicine.
The first difference is that within this way, there is no focus on the
negative. It is as if by selective inattention, the negative is given
no power or life force and dies a natural death via attrition. The
primary focus is on cleaving to the quality of God that needs to be
developed more strongly, embodying it as the healer and allowing the
Divine Intelligence to find its way to the appropriate place in the
person's being. Since disease, whether it be physical, emotional or
spiritual, can begin in various places at various levels of the energy
field, the burden of finding the source is removed from the healer.
There is divine trust in the wisdom of the quality of God and a
willingness to completely step out of the way of the healing, to act
only as a conduit for the qualities of God. And thus the essence of
becoming a healer is to devote oneself completely and utterly to God
and to be only a vessel for the one true healer-- the Divine Imminent
One.
The second difference is that energy is never willfully or
intentionally moved, changed, pushed in or pulled out. The will of the
healer is not only irrelevant, but considered a hindrance to the
healing force. The skill of the healer therefore lies in a completely
different arena than with most energy medicine techniques. The skill
lies in the complete absence of the self, absence of ideas about
healing, what should happen, clairvoyant vision or higher sense
perception. The skill involves becoming a completely empty vessel and
having a willingness to have beginner's mind with each new client, to
be a witness to the healing rather than a participant. This becomes
even more difficult the more skilled and the more developed a healer
is, since it is very easy to attribute patterns to past successes and
experiences in the unseen worlds. Unfortunately many, although
certainly not all, clairvoyant healers are really just seeing one
level of the energy field, usually the astral plane. And although it
is true that much disease either starts or passes through this plane,
there are so many other levels of existence and possible sources of
disease and discomfort, that we as healers never presume to know all
of those possible levels. Fortunately, we don't have to. All we have
to do is become willing to allow the inherent Divine Intelligence to
do the healing and to trust that the tikkun, the repair, is happening.
Thus, the entire concept of what indicates success in a healing is
very different in this work. Many gauge success by how good a person
feels afterward or by a physical remission of symptoms. Paradoxically,
within this way, a successful healing could include all possibilities
on the spectrum, ranging from complete exhalation to facilitation of
physical death. Many live with a false assumption that if one
experiences a sensation then something is happening or they are
experiencing a healing from God. But a sensation is merely a
sensation. Burning your hand on the stove is a sensation, but it is
obviously not a healing. Many teachings understand how to give a
sensation. But are they doing anything about returning the essence of
a being to the root of the Divine? This is how we define healing in
the mystical way. Healing is the returning of the lost and separated
aspects of the self and the soul back to their original root in God.
Sometimes, in fact often, there is no sensation whatsoever. In this
path we are asked to embody the ultimate act of faith, which is to
trust that within the vessel of a spiritual guide and a mystical path
dedicated to God, the Divine Intelligence understands what is needed
for an individual-not us. We are asked to trust that even if we cannot
feel a thing or see a thing or experience a thing, if our hearts are
in the deepest surrender to God, then God's love will bring whatever
is needed to our beloveds with whom we are working. We are merely a
bridge for that love and ultimately, healing has nothing to do with
us.
And so in this way, as in many other traditions, we believe that
energy follows spirit. Nothing changes except by the hand and will of
our God. Let us maintain a grateful heart and live according to what
we have been given. Sometimes the best healing does not result in
physical health and we must let go of our ideas about what a
successful healing is. Let us trust the Divine Wisdom of the greater
story and plan, remembering we may not have all the pieces. Let us not
second guess the outcome but truly make the room for Grace and
possibility while allowing the result to be told by the Truth of the
heart and the acceptance of what is.
May you have healing and Grace in your life always.
PART II - from a mystical text
Each human being has a tendency to fall into one or a few of the
categories below in their difficulties with life. These are primal
patterns of distortion that arise in beloveds and seekers of God as
they awaken. By identifying the pattern and consciously intending to
watch for it and change it when it is happening, we begin to
restructure at the basic levels, through consciousness and an-niyya or
intention, that which is the foundational cause of our suffering.
These seven primal conditioned patterns are below.
LAW IX
Perfection calls imperfection to the surface. Good drives evil always
from the form of man in time and space. The method used by the Perfect
One and that employed by Good is harmlessness. This is not negativity,
but perfect poise, a completed point of view and divine understanding.
The Seven Causes of In harmony and Disease
I. The Great One set Himself to follow by Himself alone his chosen
path. He brooked no interference. He hardened His courses. From plane
to plane, this hardening proceeded; it grew and stiffened. His will
was set, and crystal-like, brilliant, brittle and hard. The power to
crystallize was His. He brought not will-to-live but will-to-die.
Death was his gift to life. Infusion and diffusion pleased Him not. He
loved and sought abstraction.
2. The Great One poured His life throughout all parts and every aspect
of manifestation. From the center to the periphery and from the
periphery to the center He rushed, carrying abundance of life,
energizing all forms of Himself, producing excess of movement, endless
extension, abundant growth and undue haste. He knew not what He
wanted, because He wanted all, desired all, attracted all and gave to
all too much.
3. The Great One gathered here and there. He chose and he rejected.
This power he refused and this power he accepted. He had no purpose
linked to the six purposes of His six Brothers. He acquired a form and
liked it not; threw it away and chose another. He had no settled point
or plan but lived in glamour and liked it well. He smothered both the
good and the bad, though using both. Excess in one direction could be
seen and starvation in another. Both these extremes governed His
choice of living substance, He threw together those that suited not
each other, then saw the end was sorrow and deceit. Patterns He made,
but purpose suited not. He gave up in despair.
4. The Great One fought and entered into combat. All that He met
appeared to him a subject for display of power. Within the fourth He
found a field of battle and settled down to fight. He saw the right
and knew the wrong and vibrated between the two, fighting first the
one and then the other, but missing all the time that midway point
where battle is not known. There harmony, ease and rest and peaceful
silence will be found. He weakened all the forms which used His
strength and power. Yet all the time he sought for beauty; searched
for loveliness; and yearned for peace. Despair overtook Him in His
courses, and with despair the will-to-live could not survive. Yet all
the time the loveliness was there.
5. The Great One arose in His wrath and separated Himself. He swept
aside the great dualities and saw primarily the field of multiplicity.
He produced cleavage on every hand. He wrought with potent thought for
separative action. He established barriers with joy. He brooked no
understanding; He knew no unity, for He was cold, austere, ascetic and
forever cruel. He stood between the tender, loving center of all lives
and the outer court of writhing, living men. Yet He stood not at the
midway point, and naught He did sufficed to heal the breach. He
widened all cleavages, erected barriers, and sought to make still
wider gaps.
6. The Great One loved Himself in others and in all forms. On every
hand, He saw objects of His devotion and ever they proved to be
Himself. Into these others He ever poured Himself, asking response and
never getting it. Surely and with certainty the outlines of the forms
so loved were lost, grew dim and disappeared. The objects of His love
slowly faded out. Only a world of shadows, of mist and fog remained.
And as He looked upon Himself, He said: Lord of Glamour, that am I,
and the Angel of Bewilderment. Naught is clear to me. I love yet all
seems wrong! I know that love is right and the spirit of the universe.
What then is wrong?
7. The Great One gathered to Himself His forces and affirmed His
intention to create. He created that which is outer and can be seen.
He saw His creations and liked them not and so withdrew His attention;
then the creations He made died and disappeared. He had no lasting
success and saw naught but failure as He traveled on the outer path of
life. He comprehended naught the need of forms. To some He gave and
over-plus of life, to some too little; and so both kinds died and
failed to show the beauty of the Lord Who gave them life but failed to
give them understanding. He knew naught then that love sustains.
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