This page covers Cree's healing therapy as it is now practiced — and its development through the years.
It will primarily be of interest to students and
followers of alternative, folk, faith, and energy healing. (Person's
urgently searching for sources of help would be better served by
focusing on this site's first page,
at least initially.)
Some
distinctions are drawn here between Cree's healing therapy approach and other popular approaches.
This healer's work is predominantly based upon "energy work"
— that is: subtle-energy-healing transmission
/ spiritual-healing transmission. Another centerpiece of
his therapy, which Cree employs in approximately a third of his
cases, is the gentle guidance of clients in a simple type of
mindfulness based upon nondual wisdom. The easy
natural mindfulness-attitude thus brought forth and cultivated is
conducive to spontaneous self-healing, the unfolding of self-actualization,
and the easing /
transforming of pain and stress (more-properly called
stress-response ).
Cree practices energy work of his own design, emphasizing deep support rather than narrowly targeted manipulations.
Some of his procedures are directed at the same traditional subtle-energy structures — such as chakras, meridians, and auras — that are targeted by many of the energy-healing systems / schools that are popular today. (Some were enumerated on this site's first page). However, Cree's fundamental approach to energy-healing therapy differs from the basic approaches of them all. This healer emphasizes working in a more unstructured way than is usually done in those systems, and he primarily addresses much deeper levels of subtle-energy — rarefied energies that exist prior to their arising as, or expressing as, structured energy patterns.
These ultra-deep-level energies exist prior to, and then emerge as the meridians — the energy-structures with which acupuncturists and Touch for Health therapists may work. They are also deeper than, exist prior to, and emerge or coalesce as the etheric aura — the energy-structure surrounding (and permeating) the body with which Healing Touch and Therapeutic Touch practitioners often work. The profoundly deep energies Cree emphasizes also exist prior to and then emerge as the chakras, nadi-channels, and marma-points of India's ayurveda, which are addressed by many of the energy-healing schools.
Cree does not narrowly focus on the congestions and depletions that may appear in clients’ energy (acupuncture) meridians or in their auras. He does not target any reversed polarities or closed chakras. Nor does he focus on colors of subtle-energy. Even though he often can detect them, this healer does not concentrate on and "fix" such patterns — whether by reversing, re-routing, draining, boosting, opening-up, heating-up, cooling-down, filling-in, removing, replacing, or otherwise directly altering them. Rather, he largely avoids the use of such targeted, manipulative procedures.
Cree feels that such fixes, or manipulations-from-without, neglect taking into account the fact that any inharmonious patterns in the energy structures, have arisen as perfect expressions, or reflections, of deeper disharmonies, of mental-emotional issues, of deep core-depletion, and/or of disconnection from deep core energies. Thus, if such a pattern (in the meridians, aura, chakras, or polarities, etc.) were to be manipulated-away, although the resulting change might provide welcome symptom-relief and/or temporary avoidance of immanent deterioration — still, the pattern would sooner or later return or be replaced by some other, equivalent expression of the client's deeper disharmonies, mental-emotional issues, deep core-depletion, or disconnection from core energies
An example of Cree's broadly supportive rather than manipulative approach to energy-work . . .
is his work with the (very) occasional referees sent to him from an excellent acupuncture clinic — a clinic that benefits many people. When a rare client of that clinic repeatedly exhibits, week after week, the same meridian-imbalances despite many treatments, he / she may be referred to Cree for adjunctive therapy. This healer then will ignore the client's meridians (even though he is quite familiar with them, having studied in 1973 Chinese five-element meridian theory along with acupressure techniques for meridian-manipulation). Rather, Cree simply will use his usual unstructured, broadly supportive approach — emphasizing the transmission of ultra-deep, core-level, energy-support and replenishment. In addition — tailoring his procedures to fit the given client's needs — he may perhaps also employ some gentle mindfulness-coaching or other simple, guided, mental-emotional processing to help the client maintain a space of effortless awareness in which insights and resolutions of mental-emotional issues may spontaneously unfold. Very likely, the given client's acupuncture-meridians then will spontaneously self-correct, returning to balanced flow (as revealed by low-voltage diagnostic sensors when the client returns to the acupuncture clinic). Such an un-manipulated energy rebalancing that emerges organically from deep within tends to be long-lasting, (so that ongoing long-term manipulations from without — as in needles-therapy — will not be needed).
Nondual mindfulness-centered dialogue also provides non-manipulative support for spontaneous healing.
An example is his work with the most common type of referees from medical physicians in his area. These are the referred patients whose dire physical problems have not responded fully to exhaustive standard testing and treatment — all the procedures that insurance will cover and that devoted, conscientious care (and the necessary lawsuit-preemption) call for — so that the physicians now suspect the type of mental-emotional contributors with which Cree often works.
If a referee is open to it, Cree may gently guide him / her to rest in the effortless nondual-mindfulness attitude, thus facilitating the spontaneous processing and — quite likely — the consequent resolution of conditioned problematic conditioned emotional reactions and thought patterns. But even if the given client is not open to such a presentation and guidance — in which case Cree will quickly back-off from offering it — still, Cree's deep subtle-energetic transmission will replenish the client's ultra-deep pool of life essence — called "heart ojas" in ayurveda, "kidney yin jing" in Chinese traditional medicine, and "sustained-action-center power" in the Toltecs' view — so that he / she becomes more centered and stable. Then, the client's own idiosyncratic style of natural, uncoached mindfulness is more likely to emerge and unfold.
In Cree's view, there is a natural, or innate, tendency in every human to spontaneously rest in mindfulness, experiencing any mental-emotional distresses fully while remaining stable and centered, without either resisting the distresses (which would only feed them), without being overwhelmed and depleted by them, and without translating them into structured intellectual-psychological, moral, or spiritual systems. In that graceful space of natural, untrained presence-mindfulness supported by this healer the distresses can spontaneously resolve in the flow of life.
Working at ultra-deep levels of subtle energy, Cree's energy work merges into nondual prayer-meditation-attunement.
As this healer feels he discovered in the 1970's, developing his native healing gift, energy-healing work that is done at a profoundly deep level, proves to be one-and-the-same as spiritual healing. Since he preaches no religious beliefs, his therapy has long been considered to be simply subtle-energy-healing — along the lines of the work of Dean Kraft, Mietek Wirkus, Gene Egidio, Adam DreamHealer, Mitchell May, Rosalyn Bruyere, Effie Poy Chow, Ostad Parvarandeh, Dzhuna Davitashvili, Serge Léon Alalouf, Oskar Estebany, and Linda Martel. But still, his therapy is also akin to purely spiritual healing systems, including the Kabbalah-based and the Sufi-based healing systems of recent prevalence, for as it addresses the client's wholeness, it embraces the client's spiritual depths — and it brings forth deep spiritual experience in the healer, and sometimes in the client (though clients are not required to share in such experiences, nor hold any particular spiritual beliefs or viewpoints).
Similarly, although his work follows no religious rituals, his approach shares in attitudes with the work of highly effective Christian prayer / faith healers — like Francis McNutt, Father DiOrio, Padre Pio, Kathryn Kuhlman, Willard Fuller, Ruth Carter Stapleton, and especially, the healers that Cree views most as kindred spirits: Ambrose and Olga Worrall.
Just as Mother Teresa of Calcutta always served the Lord both within, and as, each patient; and just as Cree’s inspirer, Mata Amritanandamayi (popularly know as "the hugging saint," or just Amma) always serves God / Goddess / Devi within each supplicant that she comforts and heals — so also does Cree serve, invoke, and attune with the Divine Source of healing and Life-Force within each of his clients. For Cree, as the healing-energy transmission deepens, it becomes more a matter of knowing than of transmitting — a rich and profound knowing and contemplating that Holy Spirit, or Healing Life Force, fills and is moving in the client.
Cree helps each client access more fully and better entrain with his / her core of high-frequency, life-essence.
Cree has called this core the Universal negatively-entropic Life Force. For Cree, each person's deepest core is one-and-the-same as Universal Core — called "I Am" or "I Am that I Am" in the New Testament, Old Testament, and Torah, and called "I-Am" by Ramana Maharshi and Nisargadata Maharaj. (This Core emerges into appearance from Reality — the Maharshi's "I-I"; Christ's "Kingdom of Heaven Within"; Lao-tzu's Tao; and Wei Wu Wei's — and perhaps Kant's — "Nomenon").
To help his clients access and re-entrain with their core — the fount of vitality, subtle-energetic circulation, and healing — Cree does two things: (1) he transmits, or channels, auxiliary streams of this same, deep subtle-energy, thus supporting and fueling the client's natural core-level renewal; and (2) he holds the ultra-high-frequency vibration of that deep Force as a guide so that the client's overall energy-system and spirit can resonate with it. Following the resultant core-level restoration, the client's overlying subtle-energy structures (such as meridians and chakras) — aspects of the autopoietic mindbodyspirit — then will tend to spontaneously self-restore, naturally returning to harmony and balance, with no micro-management or manipulation of them from the therapist.
Cree's approach is deeper than the "intention-techniques" of many "healing systems" and spiritual fellowships . . .
but that was not always the case: To "build upon" on a native childhood healing-gift — feeling unsure about just accepting the gift and letting it unfold — in the early 1970's Cree read popular books on energy-healing and he attended healing-related Sunday services at a large progressive religious fellowship in Denver, Colorado (endeavors he would later see as detours for his healing work and his spiritual journey). By the fall of 1973, Cree was incorporating the books' and the fellowship's "focusing-of-intention," or "creative-visualization," techniques into his healing therapy. But then he learned that the healers of world acclaim in the 1950's, 60's, and early 70's, Ambrose and Olga Worrall, felt that such efforts could be counterproductive to — or, even, "erect a brick wall" against — healing! It struck an intuitive chord with Cree, confirming his own emerging sense that one's attempting to "micro-manage" the flow of Healing Life Force, or attempting to control the inherent, autopoietic (self-healing) power of a client, can create a wrong emphasis — a spirit of resistance to what-is, a tense demanding-ness that implies worry as opposed to faith — thus creating an (implied) emphasis on the feared problem. (And so, it inadvertently, un-intended-ly, gives power to it!)
Right at that time, Cree had been giving weekly healing therapy sessions (for a month) — but with little desired effect other than some easing of suffering — to an end-stage cancer patient, a patient for whom chemotherapy was being given but no (further) radiation could be given. When Cree inquired with the patient's family, he was told that many of them were "joining in prayer and creative positive visualization" with his efforts, visualizing the Lord's healing light filling and shrinking the patient's inoperable tumor, and visualizing new, vibrantly healthy tissue in the area.
Duplicating a request once made by Ambrose Worrall to a client's family, Cree asked
this family to cease all "intending,"
all beseeching-prayers, or "creative-visualizations" for seven days, which they did.
(They chose instead, with Cree's hearty approval, to contemplate: "Everything
is Divine Will. Divine Will be done.") Then, this healer performed yet
one more
session of distant-healing therapy
— this time omitting all creative visualizations,
all directing of energy,
and all "intention-ing"
— simply going deeper and deeper into the same feeling of Flow, or
Healing Life Force, that
he had felt in childhood when working on frail and injured animals. The sense of impediment and resistance that had been
an unwelcome part of the
client's sessions was now absent, and within a week the
tumor had shrunk by over 50%. A month later it had become undetectable, with no
cancer-indicators shown in testing.
(
This anecdote is not
presented here as scientific confirmation of, or proposal of a
link between Cree's work and remissions or
reversions of cancerous tumors. Such remissions or
reversions have not occurred in all of Cree's cancer-related cases.
)
Cree urges persons who have used the services of "intention"-based and positive-visualization-based healers without seeing improvements, not to give up until they have tried one of the world's many hundreds of thousands of naturally gifted healers like himself (as opposed to systems-trained, protocol-loyal practitioners).
For mental suffering — or for mental-emotional components of physical problems — Cree guides clients in mindfulness.
From among the many different types of techniques he uses in the mental-emotional area with clients, nondualism-based mindfulness is the one this healer is the most passionate about incorporating into his own daily living. He often includes it in his therapy sessions, gently guiding clients in simple mindfulness-processes structured around their mental-emotional stresses and/or sufferings — while he simultaneously provides the comforting, stabilizing, and strengthening support of subtle-energy-healing transmission / spiritual-healing transmission.
The meaning of the term "mindfulness" as used here, is not quite the same as the term's traditional dictionary-definitions; it is more. As it is intended here, loosely borrowed from, or inspired by Buddhist psychology, it is also popularly referred to as "resting in presence-awareness," "practicing presence," or placing of the emphasis effortless openness of awareness — rather than on the objects of awareness.
The principle behind those of Cree's therapy maneuvers that are based on mindfulness, is that the inherent tendency of the flow of life is always to heal, return to balance — and this happens readily in the space, or attitude, of mindfulness. Thus, the most-natural "flow" of any bodymind organism (barring rare mutated organisms, which usually perish) is to return to balanced well-being . . . and this is true even with the flow of thoughts and feelings: The innate movement of any train of thought or emotion is to finally return balance, insight / clarity, love, forgiveness, self-expression, and peace. Mindfulness is the natural space in which this flow transpires (and it is also natural for humanity to have made a spiritual-psychological technique of it in order to reclaim it, reaping its healing benefits).
This flow of self-healing and self-correction, then, will unfold automatically unless interfered with too overwhelmingly. Sometimes, the overwhelming interference is conditioned thought patterns, including unexamined, subconscious beliefs and conditioned emotional reactions. Mindfulness, of course, is the space in which hidden patterns can emerge into the light, joining in the healing flow, but sometimes a client is hostile to resting in mindfulness, or seemingly unable at the moment. Then, to address the conditioned patterns, Cree may apply auxiliary (gentle, simple) techniques in lieu of, in addition to, or blended-in with, guided mindfulness. (Other currently, or so-far, overwhelming interferences to healing flow that may need to be addressed in sessions are toxins-absorption, poor diet, or medication side-effects.)
When the client in a disturbed, mentally painful, or blocked state is helped by Cree's gentle coaching to spend some moments in the more-natural state of less-egoic being, thus approximating nondual wisdom — just resting in effortless presence with, and effortless witnessing of the distress — then spontaneously the natural flow of thoughts-feelings and discovery-insight will tend to move toward resolution that distress. As Adyashanti puts it in Emptiness Dancing, "When conditioning arises within a person who is in an undivided state . . . then, there can be a sacred alchemical process," [that is: a transformation].
In its highest, most elegant form, then, Cree's guided mindfulness unveils a natural mental-emotional space of abeyance of the dualistic sense of ego, or of ego overemphasis — or as the nagual-shaman Carlos Castaneda (with whom Cree studied Tensegrity) would surely put it, abeyance of the depleting sense of self-importance and the enslaving identification with one's story / history. As the pundit Ramesh S. Balsekar (with whom Cree studied in 1995 and '96 in Mumbai) helped Cree see, his mindfulness-techniques can lead his clients to some abeyance of the egoic "sense of doership," with its paralyzing, flow-blocking burdens of grandiose pride, shame / guilt, and stress / frustration / pressure. Resting in mindfulness, it may sometimes be seen that despite its apparent attempts to resist, control, and change the distress, the inflated ego-sense — the sense of being the controller — actually had all-along been the perpetuator of the distress — its "accomplice," as Cree's mentor-guru, Jean Klein,M.D. put it. Cree has even helped crack and heroin clients get free by guiding them in just mindfully being present with their cravings — and whatever other problematic states and feeling arise — much in the doing-nothing, yet fully engaged, style so elegantly described in Steven Harrison's books, Doing Nothing and Being One.
Cree's mindfulness work, is greatly inspired by his highest mentor, the late advaita-master Jean Klein, M.D.
As were Klein's spontaneous and simple presentations, Cree's mindfulness-based guidance is characterized by simplicity and the cultivation of great ease. Nevertheless, Cree's presentation shares much in spirit with the more-complex mindfulness-programs that are available to patients (and usually, to the general public) at most major medical-school hospitals in the United States. These are brief therapeutic-mindfulness courses closely duplicating the original mindfulness course designed by Jon Kabat-Zinn, Ph.D., at University of Massachusetts Medical School's Stress Reduction Clinic. (Try Googling the name of your own nearby large or medical-school hospital plus the term "mindfulness.") Large amounts of published research have shown diverse physical and mental-emotional benefits of this mindfulness — including improved immune-system behavior, enhanced cardiovascular health, elevated mood levels, better sleep patterns, moderation of physical pain, and reduced addictive behavior. Similarly, Cree has seen substantial benefits for many clients using his own, simpler version of mindfulness — working with problems as diverse as hard-drug and alcohol addiction, anxiety / panic, depression, and a terrible pain-disorder that modern medicine has been at a loss to alleviate: reflex sympathetic dystrophy syndrome (RSDS), also commonly called complex regional pain syndrome (CRPS).
In work with mindfulness (and with some closely related cognitive therapy) at Duke University Medical School, Richard S. Surwit, Ph.D. has well demonstrated in large-scale controlled clinical research that the practice of mindfulness can be as effective as drugs and insulin injections in controlling blood-sugar levels in diabetics. Some clients of Cree's therapy have experienced the same benefit with his simple easeful style of nondualism-based mindfulness / practicing presence.
Cree's approach to mindfulness / practicing presence is also closely related in spirit to (but, again: less complex than, less regimented than, and less ego-reinforcing than) the approach of the acclaimed, deeply sage Zen-master Thich Nhat Hahn. Cree's mindfulness-work is also very much akin in spirit to the approach of spiritual sage and best-selling author Eckhart Tolle. The excellent "being-here-now" approach of Richard Moss, M.D., the wonderful "Journey"-work of Brandon Bays, the exquisitely clear "The Work" of Byron Katie, and the "autolysis" of "Jed McKenna" — all four — surely involve, imply, necessitate, or ARE mindfulness, and all four do closely parallel Cree's guidance. (Cree's therapeutic approach of relying on nondual mindfulness first began to take shape in 1964 when he was intensely studying the book Psychotherapy East and West by Alan Watts, D.Div., the works of Wei Wu Wei, and the transcribed talks of Jiddu Krishnamurti — all while grappling with his own severe mental-emotional sufferings and post-traumatic stress disorder!)
Cree's subtle-energy healing therapy has developed from humble beginnings in 1966.
In childhood, this healer had possessed a local reputation as the child whose petting healed or strengthened frail, elderly, and injured pets, alley cats, and wild birds — and whose backyard games with neighborhood children, visits with schoolmates, or birthday parties seemed to help the children who had colds, allergies, tummy aches, or stress from their traumatic family environments to feel better. The apparent healing gift was not understood, accepted, or supported, and it was pushed aside and forgotten as he grew into his teen years.
In 1966, at the age of twenty, Cree was working in a University of Colorado dormitory kitchen while experiencing a headache when a fellow student-worker said she would stroke his temples to stop his pain — a technique she said she had copied from her grandmother. It succeeded, and while she worked Cree was filled with the same subtle sensations he had felt as a child ministering to ailing animals.
A few days later, when Cree came upon a secretary in the Dean of Students' office, immobilized at her desk by a migraine headache, as he puts it: "I almost couldn't believe what came out of my mouth on impulse, as I heard myself saying that I would help her!" He stroked the secretary's temples as his own temples had recently been stroked, whereupon the headache ceased, astonishing the secretary. As he stroked, the sensations he experienced — the sensing of ultra-deep energies, as he often puts it now — reminded him once again of what he had felt as a child ministering to animals. And now, he also remembered having experienced those same sensations when, as a child of five or six years of age, he had eased his grandmother's pain by stoking her arthritic knees and hands.
Fascinated by the regained sense of being able to serve as an instrument of healing, he began offering to help with headaches of fellow dormitory residents and with the musculoskeletal pains of some University of Colorado, Boulder, junior football players. Eventually, by 1972, he was offering his free services in circles of social contacts spreading out from friends and co-workers in Denver. He worked for free, just for the enjoyable interestingness of it.
A fellow naturally gifted healer gave Cree a liberating mentoring in in 1976.
Together with two new friends, Cree had cofounded (in 1974) a school in Boulder, Colorado — PEP Institute — with classes held and administration conducted in a large home they shared together along with the friend's three young children. Cofounder Nolan Wilson, a healer of some note in California and Colorado, was the star, "go-to" healer of the school at the time (not Cree) and taught energy-healing, while his wife, Jannie Wilson, a psychic of some national note, taught development of psychic / intuitive gifts and the manifesting of desires and goals through affirmation and visualization (or "programming," as she called it). Cree taught "going with Flow" and "attuning to Center." as inspired by Taoist writings.
Nolan Wilson professed that nearly everyone has some innate healer-ability, often only needing some encouragement or goading — but "no training!" — to bring it out of latency. That message was delivered by Wilson as guest speaker at some University of Colorado graduate-level classes (of sub-chairman and professor Thomas Martinez, Ph.D.) and at talks at Boulder's Unitarian Universalist Church. In the summer of 1976, the Unitarian Minister, Forrest Fisch, referred a young woman in his congregation to PEP Institute to receive healing therapy for a serious pituitary disorder, for which her doctors were projecting the immanent need for surgery. The Wilsons asked Cree to take her case.
Cree felt overwhelmed by the assignment and yet, oddly, emboldened at the same time. Both Wilsons suggested to Cree that the sense of boldness / sureness was perhaps evidence of Cree's deeply-inner (and not yet fully conscious) knowing that he possessed an unusually powerful healing gift. But, feeling nervous about perhaps failing to do an adequate job, Cree began boning-up on his old collection of healing books and acupuncture charts — until Nolan Wilson stopped him . . .
Wilson had been teaching that in the realm of spiritual-energy healing, any structured healing forms and procedures — "official rituals and shenanigans" — were, in the end, just as limiting, unnecessary, and dis-empowering as they may have seemed at first to be utilitarian and empowering. Wilson explained again to Cree, his belief that to depend upon the forms and procedures was to turn one's back on the natural, inherent healer-power within — a power that does not require forms and procedures (otherwise, Cree could not have used it at the age of five). Now, Wilson's message began to sink-in with Cree, and it proved to be a liberating lesson . . . "Throw those books and charts away," Wilson told Cree. "Just put your hand on someone — or think of them wherever far away they may be — and say to yourself: 'I don't know what it is that makes healing. I don't know how it works. I'm a dumb-bunny, and I hope it helps them now!' Then, get your mind of the way!"
Cree proceeded, on three occasions in one week, to give the young woman casual backrubs while she lay on living-room floor-rugs. While rubbing, he lightly, almost in-passing, thought of his hope for her well-being in an unstructured / undirected, "un-ritualized" way. Now, as he felt the sensations of apparent ultra-deep high-vibrational healing energies, he also felt a new sensation — a tingling on the palms of his hands and on the surface of his abdomen. At the end of the week, the young woman's slightly ashen-grey skin tone had turned glowing and rosy, and tests showed her pituitary gland was operating normally. She and Cree drove out to Nebraska to show her condition to her happily amazed medical-physician father.
Nowadays, Cree rarely mentors healers individually. This section traces his arriving at that position . . . and offers some virtual mentoring.
At the point in time when Cree worked on the woman with the pituitary issue, PEP Institute was accumulating testimonial letters documenting happy apparent-healing outcomes from the efforts of approximately three hundred PEP-Institute graduates — Nolan Wilson's "dumb-bunny healers." Two trends were becoming apparent: (1) People have different degrees and levels of natural healing gifts and aptitudes, and (2) some early PEP-graduates who had accumulated some striking apparent-healing testimonials, saw their apparent effectiveness — the power of their native healing gifts — falter and plummet after they pursued and graduated from other, additional, healing courses.
Two such students graduated from an arduous $6,000 "Spiritual-Practitioner" course at a very large mainstream liberal spiritual fellowship, and three became healing "Masters," at $10,000 / each (though it only costs $675 now, thirty-two years later!) in a healing-system involving oriental "healing symbols" and "healing phrases." (Earlier, they had each paid only sixty dollars for the entire PEP-Institute course, which had, at that time, unleashed their natural, native abilities as healers.)
Since that time, and up until 2008, Cree has very occasionally mentored advanced healers around the world — those who he felt had powerful native healing gifts, as he feels hundreds of thousands of people do — by helping them have the courage to "toss out the window" the healing forms and procedures to which they were wedded (and which some of them had been teaching). Many of those mentor-ees have thus been helped to discover higher levels of effectiveness and flexibility in their practices. Cree's primary mentoring message has remained true to the lesson he received long-ago from Nolan Wilson: "Watch out for assuming that the complicated procedures you've learned or developed are making your efforts work! (You'll most likely find no scientific substantiation of that assumption.) What if your efforts would be even more powerful without those procedures? How much more free and flexible would you be then — as a dumb bunny?"
In general, nowadays Cree largely does not accede to requests for mentoring, for almost always they are requests for guidance in techniques or the refinement of techniques — not requests for support in moving beyond technique, beyond dependence on intermediary technical forms to allow natural healing-support to flow.
In 1997, Cree taught a four-week class in Prescott, Arizona dealing with a subject other than healing. (It covered the nondual spirituality, or advaita/zen, he had contemplated for most of his life and had studied recently for a year in India with guru Sri Ranjit Maharaj of the Navanath Sampradaya, and with the pundit Ramesh S. Balsekar.) His students — all sent to him by the shaman Ladonna Chartier, for whom he had done some healing work — seeing that he was earning his living as a healer, insisted that he throw-in a little "bonus" training on healing.
Cree agreed to do so, on the condition that he be allowed to "teach some 'useful lies,' and then reveal them later." The students having acceded to the condition, he proceeded to teach them the "real, ancient origins" and "subtle-energy purposes" of the motions of rubbing one's tummy while patting the top of one's head, and he taught them the "real, ancient meaning and use" of the phrase, "abra-ca-dabra." All twelve students were pleased to find that they had some apparent major-healing successes the following week working on ill friends and family members while rubbing their own tummies, patting their own heads, and saying (aloud or silently) "abra-ca-dabra." At the next class, Cree revealed, to great laughter and hilarity, that he had merely taught the students the silliest procedures he could quickly think-up, and that as far as he knew, the formula , in itself, had no power — but that it was the students' belief and their resting in faith in the formula that had helped them avoid over-thinking and worrying. (He referenced Jesus telling the woman who had touched the hem of his robe and received a healing, "Your faith has healed you.") He told them that they could drop the silly ritual and simply be "dumb-bunny healers," Nolan-Wilson style — going ahead and doing healing "without knowing how."
He told them how he had helped healers dispense with scanning auras for cold and depleted spots to "heat-up" or "fill-in" . . . how he had helped healers dispense with using pendulums to scan the chakras and then using circular motions to "reestablish chakra-flow" . . . and how he had helped healers dispense with incantations, visualizations, and affirmations. Cree feels that such mentoring has helped many of the mentored healers rise to new levels of effectiveness by dropping their seemingly-empowering procedures — which actually were limiting them. He hopes that these paragraphs will have duplicated to some extent, the mentoring that he no longer does on a one-on-one basis. (Now because of time constraints, Cree only — very occasionally — does very brief mentoring of healers with unusually high-level native healing gifts who are devoting great amounts of their time to healing the disadvantaged.)
In 1979, Cree was challenged to expand his healing abilities by the Reverend Carol Bell Knight.
Cree had moved to Santa Fe in 1979 with the intention of focusing intensely on creating a business, while dropping his healing-therapy activities. In the midst of a series of hurtful spats with his girlfriend, Cree told her that he wished there were some psychic she could consult who could verify that he was sincere. Stimulated by his comment, his girlfriend learned that a nationally known healer, psychic, and writer of spiritual books practiced in Santa Fe, and scheduled an appointment for a psychic counseling session with that person — the Rev. Carol Bell Knight (also published as Carol Knight). At the session, Rev. Knight held a scrap of paper on which Cree had once scribbled a note to his girlfriend, feeling its vibrations. She said, "Yes, this man does want you in his life. And, my goodness, he is a healer of rare power. Please have him contact me!"
Curious to see who this Rev. Knight was, Cree attended a Sunday-morning service at the Santa Fe Church of Religious Science where Knight was the minister. As the sizeable crowd filed out after the service, most folks shook hands, at the exits, with Rev. Knight or with the assistant pastor. Cree shook Knight's hand only to find that she just wouldn't let go. "You have the hands and the lights of a powerful healer," said Knight. "You must not withhold that gift, and I want your phone number." Within the day, she had referred three ailing parishoners to Cree for healing therapy, including one of her closest friends who had a fast developing cancerous brain tumor.
As Cree worked with the many dozens of cases that Knight was to refer to him in Santa Fe, he learned from her mentoring how to recognize when his own fear, worry, or fatigue were tricking him into reducing the flow of healing power. In addition, Knight began to teach him something he had never before considered: how clients' mental-emotional-spiritual states can block the most powerful healing energies — until the healer helps the clients become aware of them and resolve them.
In 1984, Cree received shaktipat / diksha from Mahamandal-eshwar Swami Nityananda, advancing his healing work.
(Readers new to the subject of Indian spirituality should not confuse the above diksha, or "deeksha," with the fraudulent, so-called diksha, or "oneness-blessing" that is part of the Oneness Movement now sweeping the world, a movement of watered-down, or pseudo-spirituality that is separating throngs of the spiritually immature and the gullible from their money!) While traveling in India, Cree had gone to an ashram, Guru Siddha Peeth located in the sacred Tansa Valley in Maharashtra state, not because he was interested in Hinduism, but rather, because he had learned that one of his favorite American authors, Joseph Chilton Pearce, was staying in his (Pearce's) condo near the ashram and working everyday in the ashram. Cree daily interrupted Pearce at his ashram-garden chores, seeking to debate spiritual matters with him — especially what Cree perceived to be "the ridiculousness" of the ashram! According to Cree, "Pearce must have considered the debates to be his God-ordained burden," for Pearce kindly agreed to proceed with the terse, brief, discussions.
Pearce persistently recommended that Cree attend an upcoming "intensive" — a gathering of about one hundred of the ashram residents with the head swami / guru — that included a group-meditation followed by shaktipat / diksha, the transmission of spirit-elevating healing energy (thus initiating a level of spiritual actualization) to each individual attendee, by the Guru, Mahamandaleshwar Swami Nityananda. It was exactly the type of thing Cree was not interested in — "a superficial layer of Hindu thought," as Cree liked to call it — but Pearce's insistence led him to attend, a development Cree would later see as fortuitous.
During the later portion of the group meditation, and following a discourse by Pearce, Mahamandaleshwar Swami Nityananda (mostly known then by the name-of-affection Gurudev) circulated amongst the two hundred meditating attendees delivering shaktipat / diksha by lightly brushing the head of each attendee with a large peacock feather, but when he came to the cross-legged sitting Cree, he reached from behind, across the top of Cree's head, rocking the head back and forcefully inserted his fingertips into Cree's eye sockets. Cree was filled with the familiar subtle sensations he had come to feel during his healing work — plus an vision of a subtle but brilliantly white-with-powder blue atmosphere and a sensation of heat in the fingers. These sensations have ever-since remained with Cree whenever he is doing spiritual-energy healing therapy, including his daily work with his prayer / energy-transmission list, accompanied by a sense of ease and stamina in doing the work.
Cree can now invoke an even deeper level of energy
since his meeting Mata Amritanandamayi in 1996.
Cree first encountered this humble saint and master healer in India, and he has been in her presence as often as possible ever since — usually once or twice each year when she tours the United States. He feels that through her influence he has realized a great depth of healing energy / Holy Spirit / Christ’s Love. He is strongly guided by Amma's inspiration — the Mata is affectionately just called "Amma" by tens of millions around the world, meaning mother or mom — and the advice she gave him on his healing work in 1998, when she invoked God's blessings on his work and advised his serving even-greater numbers of people. In Cree's understanding, his invoking of Amma’s vibration / presence at each session and during his sessions prayer-list periods has expanded his effectiveness. It has also helped him become able to work longer workweeks (often 112 hours) and to face and successfully handle types of cases he formerly saw as too severe or “just not meant to be."
Amma is a great master of nonduality-advaita, though often unsuspectedly so, since — in Cree’s view — Amma targets perhaps 99% of her speaking to the 99% of spiritual seekers not yet tuned to that ultimate view. Cree considers Amma not only as the deepest of healers, but also as the deepest of teachers, teaching by example.
Cree has never emphasized the popular body-language / energy-anatomy theories—
the theories of symptoms and disorders being expressions of non-serving beliefs, stances-in-life, emotions, and/or "chakra states" — as put forth by Christiane Northrup, M.D.; Carolyn Myss, Ph.D.; Mona Lisa Schultz, Ph.D., M..D.; Louise Hay; Thorwald Dethlefsen; and Debbie Shapiro. Rather, for certain clients, Cree emphasizes the understanding that chronic, often-recurring, and/or idiopathic symptoms, disorders, or failures to heal may be serving unsuspected purposes, or strategies — as expounded by John E. Sarno, M.D. and Nancy Selfridge M.D., as well as (implicitly by) Scott Brady, M.D.
Looking within themselves for these purposes or strategies — for more personality parts, or hidden aspects of themselves — while supported by Cree’s gentle guidance and vibration-raising energy work, many clients have experienced major self-healings. In the final analysis then, Cree does agree that often it is just as Carolyn Myss states in her book, Anatomy of the Spirit: “When a person seeks to see more, healing is inevitable.”
©
Copyright 2004, 2009 Lorenzo Cree - All rights reserved.
2818 Robin Hood Dr., Greensboro NC
Last updated 28 Nov., 2009