This practice can be done my two initiates <strong>of</strong> the <strong>Order</strong> acting together, one self-generating as OurLord and the other as Our Lady.If we are working with a person who is dying then <strong>Magdalene</strong> is at the head and Lord Yeshua at thefeet, and the focus is the flow <strong>of</strong> energy out <strong>of</strong> the top <strong>of</strong> the head throughout the healing work,seeking to facilitate the transition <strong>of</strong> the mind or soul-stream out <strong>of</strong> the body. (For spiritual work withthe dying see the teachings and practices <strong>of</strong> the <strong>Order</strong> <strong>of</strong> <strong>St</strong>. Lazarus.)This practice can be modified in any number <strong>of</strong> ways to accommodate various needs – the chants andvisualizations <strong>of</strong> energy being changed accordingly, while maintaining the basic pattern <strong>of</strong> the practice.Likewise, as well as performing this method in the physical presence <strong>of</strong> the person we can do so at adistance by proxy or by pure visualization, working through the inner dimensions.(By “proxy” means that an initiate identifies with the person in need <strong>of</strong> spiritual assistance and acts asthe person in need during the working, their body becoming a talisman <strong>of</strong> the person that is beingassisted.)<strong>St</strong>anding in the Midst:Alternatively, pray to be a vehicle <strong>of</strong> the Healing Power <strong>of</strong> Christ and pray for the person to be blessedand healed - then self-generate in solar body with the Spiritual Sun in your heart, and from the SpiritualSun in your heart envision two rays <strong>of</strong> light shoot forth, magically appearing as Our Lord and Lady atthe head and feet <strong>of</strong> the person to be healed – then lay your hands on the person’s brow and belly,and use intonements and visualizations <strong>of</strong> healing energy as inspired by the Holy Spirit. Complete thismovement <strong>of</strong> healing with praise and thanksgiving.The rays that magically appear as Our Lord and Our Lady may also be envisioned coming fromthe Spiritual Sun in the heart <strong>of</strong> the person being healed, you serving as the midwife to thehealing power that is in them.40
Healing Power <strong>of</strong> the Maggidim: The Holy AngelsIf we are ever blessed to experience the physical presence <strong>of</strong> aholy tzaddik – a spiritual adept or master, and blessed to beopen and sensitive at the time, we will find a distinct field <strong>of</strong>divine energy-intelligence around them, as though a greatmatrix <strong>of</strong> Light-presence and Light-power, <strong>of</strong> which they servethe center <strong>of</strong> activity within space-time. If our interior sensesare open we may perceive a luminous assembly <strong>of</strong> tzaddikim(holy ones) and maggidim (angels), and various divine beingsgathered around them, and we may perceive a constantcoming and going <strong>of</strong> luminous beings from their presence; itcan truly be an awesome and wonderful experience, and wemay find that blessings naturally flow in their presence. It is asthough they are seated in the midst <strong>of</strong> a Great Palace <strong>of</strong> Light, akin to the palaces <strong>of</strong> light we envisionin partzuf meditations, the holy tzaddik serving as the channel or vehicle <strong>of</strong> the Divine Presence andPower in the material dimension.This matrix <strong>of</strong> Light-presence and Light-power that we encounter around a holy tzaddik is basically thesame as the field <strong>of</strong> divine energy-intelligence we wish to generate in the sacred space <strong>of</strong> our healingwork. Thus, at the outset <strong>of</strong> a healing session, after banishing or clearing the space, we almost alwaysinvoke a luminous assembly <strong>of</strong> tzaddikim and maggidim through prayer, chant and visualization,sometimes even integrating outward ceremonial gestures as part <strong>of</strong> our invocation. Essentially, inmuch the same way a living tzaddik acts as a channel or vehicle <strong>of</strong> the Divine Presence and Power inthe material dimension, so also do we become a conduit <strong>of</strong> Light-presence and Light-power during ahealing session, or any other spiritual labor we might undertake – our body serves as a focus <strong>of</strong> theHealing Power <strong>of</strong> the luminous assembly invoked, which we then direct with conscious intention intothe person in need <strong>of</strong> healing.In almost all methods <strong>of</strong> healing work with others we envision tzaddikim or partzufim in theenvironment, such as Lord Yeshua, Lady Mirya or the Holy Mother, but also, even when not present inthe instructions, we <strong>of</strong>ten envision hosts <strong>of</strong> maggidim in the environment who labor with us in thehealing work. According to the masters <strong>of</strong> the tradition the principle task <strong>of</strong> maggidim, aside fromworship, is tikkune-healing, and it is said all maggidim bear something <strong>of</strong> the Healing Power <strong>of</strong> God.<strong>St</strong>. <strong>Raphael</strong> is, perhaps, the most commonly invoked archangel for healing work, yet any <strong>of</strong> thearchangels <strong>of</strong> the sacred circle and the Tree <strong>of</strong> Life may be invoked during healing work, and variousorders <strong>of</strong> angels may be invoked – all depending upon the nature <strong>of</strong> the illness or dis-ease in need <strong>of</strong>tikkune-healing.41
- Page 8 and 9: Resh and Peh are very interesting l
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