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Cases of Spirit and Distant Healing Part Six Different procedures in healing. St. Cuthbert.

By:Richard Rowley
Date: Wed,24 Nov 2010
Submitter:Richard Rowley
Views:2273

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St. Cuthbert. Cases of Spirit and Distant Healing
(22) Healing Methods. Healing in the 7th Century
at Lindesfarne.




In my own experience, in carrying out absent or
distant spirit healing, we can apply one of two
methods, or sometimes both. One method is to note
the name (and location) of a person when first
entered on the list for healing, and then at least
once a week check the whole list for new names. There
are sometimes over 400 names on a list, so it’s impossible to
memorize them all, but once connected, spirit knows
them all Thereafter we attune to spirit and send the
energy during our prayer and meditation to the whole
group, out in all directions around the world. So we
pray from our separate locations at around 12 noon
g.m.t., or at other times when this is impossible.
Spirit starts to heal, even before prayers are
requested. They know and anticipate our every need.

The second method is to spend time praying for
each person on the list, one a time, every day. In
this way, with a list of over 400 people to heal, for
each hour we spend healing we could only dedicate 10
seconds for each person.

Either method works equally well. I apply the
first method usually. I can reach a higher level of
energy to send out if I can go deep into meditation.
I can also have thoughts for current conditions and
situations round the world. At other times of the
day, when I am travelling, doing chores or playing
music, I can tune in like this and send out energy to
heal or clear away trouble. I use the second method
when I’m working for the first time for those needing
rescue and spirit release work, or helping with cases
of mental illness, depression or clearing obsessing or
possessing spirits of earthbounds and other
mischievous souls, or worse. I need to work on each
patient individually, gauging what type of problem it
is. It might just be a personality disorder, rather
than an outside spirit invasion. Then, if spirits are
present, how many are they, are they in the body, or
outside in the aura? Are they just elementals and
nature spirits, tending to the physical body’s
maintenance? We don’t want to disturb those. The
trouble with full church exorcisms, and E.C.T. and
medication is that a lot of natural energies are
disturbed or blocked, and a lot of people can get
hurt. Spirits can become blocked from progression, and
patients become zombie rather than fully living,
healing and becoming aware of what is going on.

Anyway, in all cases I ask for spirit help along
with my own sending out of love and good energy, and
hopefully they give the appropriate help where they
can to the person, and release any earthbounds or
obsessions. I always perform a protection ritual
before and after a session. Of course, all healing
must take place in an atmosphere of tranquillity,
true love, compassion, joy and understanding, with
knowledge, intelligent discernment, assurance and
peace. Eventually a truly dedicated healer remains at
some level in a state of constant prayer 24/7 and a
healing can occur at any time. Time is not so
important as being available to heal, with impersonal
love, no judgment and dedication to a life well-lived.
Nowadays that does not mean sackcloth and ashes,
celibacy and martyrdom so much as the ability to
celebrate life unselfishly.

There is a lot of mental illness and depression
among teenagers and among the combatants and
civilians in the present war zones, and refugees,
returning veterans, wounded or not, and all those
killed, needing extra help from our friends in spirit
as well as from us. So there is wider scope to this
work than we would first imagine. This is my concept
and practice of distant/absent healing. Others of you
may have different ideas and methods, so do please
share your thoughts, and disagreements, if you wish.
None of us come from identical backgrounds and
experience.

To continue with this series, I would say that
most of the saints and mystic known to us in the
religious traditions use the first method of healing.
They live in a state of perpetual or continuous
prayer, living in a higher state of consciousness than
most folk, and so they are able to heal at any time
when they become aware of the need of someone
suffering, whether in their presence, or miles away.
We have already seen examples of this in the healers
in this series so far, including Jean Baptiste Vianey,
Brother André, Father Ralph D’Orio and Sister Briege
McKenna. These cases have been witnessed and recorded
as historical facts. In this episode we also quote
from recorded, historical facts, and not from the
myths and legends that are the foundation stones of
our religions. But nevertheless we go back just over
1300 years to Northumberland and Lindesfarne, just
south of the Scottish border on the North-East coast
of England.

St. Cuthbert (c.634 – 687 C.E.) a monk and for a
short time bishop led a life dedicated to worship,
prayer and healing, living on the remote island of
Farne, and at Lindesfarne. A biography was written
shortly after his death, around 700 C.E. and Bede
wrote two versions of his life of the saint within a
decade or two, and there were accurate living records
and witnesses of his miraculous work which the
historian could refer to. These would not satisfy the
requirements of a modern parapsychologist or sceptic,
but what really ever does?!

Cuthbert got the first intimations of the
religious life ahead of him when he was only eight
years old. When he was playing with boys of his own
age a three-year-old came up to him and probably
inspired by a wise spirit guide, told Cuthbert that
one day he would become a priest and bishop, and
should therefore stop wasting his time in childish
sports and games. Cuthbert took note of what was
said, went home, and started to live a more spiritual
life. However, he became lame from a large painful
tumour on his knee, and for a while was unable to walk
at all. Then one day a man in white apparel rode by.
He looked at Cuthbert’s knee, and told him to boil
some wheat flour in milk, and apply the poultice warm
to the swelling, and it would heal. He then
remounted his horse, and rode away. Cuthbert obeyed
the man’s instructions and after a few days could walk
again.

From this time on he dedicated his life to God,
and whenever he knew of anyone in danger or in need of
assistance, he always prayed for them. In one
instance five ships were bringing timber for the
monastery’s use, but a storm came up threatening to
sink them, carrying them back out to sea. The monks
sent out lifeboats, but the wind and waves were too
strong for them.

They resorted to prayer, kneeling on the rocks along
the shore. A crowd of skeptical rustics angrily
shouted at them and Cuthbert for their unproductive
monastic way of life, and for having taken away their
ancients rites and customs. Cuthbert ignored them
and fell on his knees to pray, and immediately the
power of the winds was checked, and the ships came in
to land near the monastery at the place intended. [to be continued]

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