Produced by Jon Child

Transcript of Program 156, 1991  [automated CC]

Some of Julie’s early work in channel from 1990 where Micciah discusses:
The layers of reality. The judging mind and its assumptions about good and bad. Pass through the apparent solidity and drama of an experience to find the deeper layers of its communication. View Section
A personal meditation for a student: To cultivate her capacity for delight; to appreciate her ability as a channel and an original thinker; to examine her beliefs about pleasure and indulgence. She is “changing her standard.” When one’s beliefs about oneself change, so do one’s biochemistry and sounding; these changes are not traceable in the physical dimension, which is “only a shadow of what happens.” View Section

   Micciah: We greet you all, dear friends.

   Julie: My Name is Julie Winter, and this program is called Micciah Channel.
   And what you are going to see is me, going into an altered state of consciousness, a non-ordinary state of awareness. And what I believe happens when I am in that state is that I enter an expanded geography of the self, and that there is an overlap between what I know (my intelligence, my awareness, my experience) and something that is larger than my ordinary awareness. It may indeed be that it is all part of my awareness and that would be fine. What’s produced is a personality that is a product of this overlapping, and the personality is called Micciah.
   My voice is going to change and it is my own voice. The variations in speech have to do with my being in an altered state.
   The program is created from my classes. My students bring questions in. We encourage you to ask questions, to ask questions about channeling, about my channeling, whatever. And use your discernment in evaluating the information that comes through.


   Micciah: We greet you, dear friends — and we are most pleased to be with you. And we will speak first about the layers of reality.
   You often think of reality as one single, solid thing. The consensus reality, the group reality. It is — held, in consciousness, as absolutely so. And it takes great effort, on the part of all of you individually and on the part of the collective, to hold a reality in place; and different groups at different times have, ah — had different agreements. Sometimes startlingly different; sometimes very similar.
   And there is a component of your reality that is very much engaged in judging. [Rapid muttering]: “This is good, this is bad.” “This is bad, this is good.” “No, this is good.” “No, this is bad.” “I read an article that says this is good.” “Oh, it’s good — now it’s good; last week it was bad.” “Eggs are good for you.” “No! Eggs are bad for you.” “No — the whites of eggs are bad for you.” “No — eggs are very good for you.” “Bad for you!”
   So — you, ah — allow yourself, in this time and place, to, ah — shift your information very quickly, yes? Because it is the nature of the times; because you have television and radio, and you are bombarded constantly with new ideas. And you are somewhat addicted to NEW ideas. There has never been a time, in the physical world, when you have had to change your ideas so rapidly and so radically.
   And you are in the believing, as a group, that you must constantly be updating yourselves — as if the most recent piece of information is the most truthful! A very interesting comment! The two are not naturally related, necessarily.
   At any rate, you have a constant back-and-forth motion of the judging mind, which is very prevalent in your culture. And your personality-self — the regular self that you wear around — has good and bad camps. “Such-and-such happened to me, and that was bad. But this happened to me — and that was good. And then this happened, and that was — not so bad and not so good.” You have this as a very active mode of evaluation, yes?
   And within the judging are certain assumptions. One assumption is that what is pleasurable, comfortable, maybe exciting, stimulating — you are also very, um — ah ... we will say addicted (the word is overused) to stimulation, to excitement. So you have, ah — categories: that which is bad is uncomfortable, frightening perhaps, confining, limiting, depriving. (We are not, ah — making a vote for the value of suffering, the intrinsic spiritual value of suffering: we want to point something out.)
   But behind the experience are layers and layers of communication. Your experiences have a whole other identity that you will never get to explore unless you can pass through the architecture or the drama of the experience into these other layers.
   So, an experience presents itself in a particular way, and the very active judging aspect of the self says — immediately — “Is this good or is this bad? No — this is good. This is good because such-and-such; and it is bad because such-and-such.” And what do you do, then, with the experience? You cut off its further life-energy. You put it in a box: “Okay!” [Hits the floor.] “Nail that one down — now we know what that experience was.” And you begin, immediately, to tell the tale, to yourself and to others, of that experience — yes? “Listen to what happened to me! And it was good, because —and it was bad, because —”
   But every experience has layers of communication. Just the way in dreamtime there are layers of the meaning of a dream, the same way in your waking life. (You make such a sharp distinction between that dreaming and this dreaming.) And as you become more and more willing and more and more able to contemplate your experiences — to enter the stillness with them, and to play with the aspects that they have, and the layers — you will find that the circumstances themselves become increasingly transparent. You can see through what was originally so solid and so real into other layers. You can hear the music of your life, the sounding of your life, in its true magnificence.
   In order to experience this — this time on the earth — as a healing time, which in the largest sense it is, you need to be personally equipped to penetrate through the solidity of what appears to be happening ... into the other aspects.
   In one way, when you think that you know, you put yourself in a box — you stop your inquiring. [Sigh.]
   [Pause.] And we do not mean, by inquiring, endless psychologizing — although it is fine to observe the emotional levels of something. Psychologizing [sigh] sometimes is yet another long series of causation. You are living, ah — you are living in an acausal world; and the same judging mind always wants there to be a — “Well, this caused —” Well, um — maybe. Synchronicity is closer.
   So. Let’s have the questions!

   Elaine: Micciah, I would appreciate a personal meditation to help guide me through this time in my life.

   Micciah: [Whisper.] Yes. [Aloud.] To cultivate the great capacity you have for delight. All around you — are, ah — blossoms, like a rich garden, in many hues ... and the more you can be in the blooming garden of your delight ... the more the clouds will lift.
   To refer to what we said about believing: you have some judgments about delight and frivolity. You have an affection, an affinity, for things that are serious; you are a very intense and passionate person. And you could cultivate your delight in who you are — in your passion, in your intensity.
   You have a very unique mind, for which you do not give yourself credit. We would like to have you include, in your believing about yourself, that you have, ah — a unique intellectual capacity. You know you are a good student. But you have a capacity, which you can develop, to put things together — to form, to synthesize, apparently disparate elements. You don’t think of yourself as an original thinker — but you are!
   And remind yourself, frequently, of what gives you pleasure. Mmm ... there is some confusion also, Elaine, between pleasure and indulgence, that you — mm — mistake one for the other, back and forth. It could be great pleasure to, ah — do something frivolous, lazy; it could be nurturing.
   [Whisper.] Just a moment.
   [Aloud.] We would like you to think about how you hold pleasure and indulgence. Sometimes you judge your pleasure, and you say: “Oh well, that’s just self-indulgent.” But sometimes you also choose self-indulgence, which is not essentially nurturing, and it doesn’t really give you pleasure. But only you [with a laugh] can decide which one is where; and to do that you need to help yourself let go of, ah — old judgments. This is a time of divesting yourself from garments of believing that you have had on your shoulders for lifetimes. Sometimes you will feel so light you will be afraid you will fly away. And sometimes, ah ... you will literally feel that you don’t know yourself — and that’s the place to move to! [With a laugh.]
   [Whisper.] Yes.
   [Aloud.] Not only do you have, ah — a very strong capacity for original thought. You are a good channel — however you want to think of that. And you can bring the intuitive through you — tch-tch-tch-tch! [unvoiced] — mostly through the crown center and the kinesthetic. — tch-tch-tch-tch! [unvoiced] — You know, your intuitive awareness comes through here, through here, through here, through here ... you do through your crown center, which means when you receive information of that kind you just know it — you just know. And kinesthetically. You bring these two together and you are capable of giving it a form with your mind.
   We keep seeing above your head — mm — what were used in medieval times as banners; and, ah — did individuals have their own symbols? We know a family would have a coat of arms. So, it is as if you are changing the banner under which you live. Your standard. And you could do for yourself, as an exercise, either draw or write about what is on your standard, as you bear — a standard-bearer is the holder of the banner. This will describe to you who you imagine you are in the world. And you are changing it, so that you present yourself differently, because you conceive of yourself differently. And the old one is going to rest, after a very long time.
   [Pause; sigh.] When you change your sense of yourself — when you genuinely shift your believing about yourself, which is sometimes a process and sometimes totally spontaneous and sudden, and everything in between — you know, you shift, literally, who you are. Literally! You have an understanding, in the medical profession (your medicine is very sophisticated in a certain way) — you have an understanding about what the human body is — yes? You take blood, you get a computer printout; you look at cells, you can read their structure; and so forth. This is enormously sophisticated. But there is another way, in which you don’t understand your em-bodying at all. And it is beginning to be explored, in medicine, through what are called the alternative medicines; and it is known in other healing practices — in China, in the Ayurvedic practice.
   But, ah — even at the, let us say, grosser level that can be tested in your understanding of medicine, your body changes when you change your conception of yourself. The rhythm of your digestion changes. The composition of your blood. The quality of your immune system. But it changes in ways that you can’t measure because you don’t know about them. Literally — you change; when you change your standard, your believing about who you are, your biochemistry changes. Your nervous system changes. Your cellular configurations change.
   You have this same believing about a body: “Well, a body is a concrete thing. It’s a BODY.” But it isn’t, exactly! And you can have, ah — conditions in your body that resonate from another existence, another lifetime — past or future — that you can never locate by tracing it medically, because it’s not in the system!
   And we don’t necessarily mean you can fix your body up by changing your beliefs — that is that oversimplified place of believing.
   So — as you change your standard, you also literally change the sound of your body. Every cell, and all the spaces between the cells; and the vast, howling space contained within the molecules and the atoms — changes. The sound of you ... changes.
   There are very ... powerful ways to use sound. To shift deeply embedded patterns. [Deep breath.] And it’s not only audible sound; that is, audible to you. Crystals have sounds; laser beams have sounds. Herbs — very complex. Herbal medicine is very complex. They have sounds.
   Well, what produces the healing from an herb when you take it? “Oh — well, it slows the function of the liver, or so-and-so; it speeds the enzymatic function in the —” Yes, yes; that’s true — but how [with a laugh]? It gets down in there to your body, and says to the liver: “Speed up!” [Snaps fingers.] Well, sort of! [Laughing.]
   Do you understand what we are driving at? You have very concrete beliefs: you take the herb, or you take the penicillin, and then you can concretely trace what happens. In the physical dimension. But that is really only a shadow of what happens.


   Julie: That’s the end of this particular segment... of this particular adventure. And this channeling is meant to be a spiritual, emotional, intellectual, heartful, mindful journey that I share with another realm, that I share with my classes and that we all share with you.
   Please go over the material, evaluate it for yourself, and know what it is that you think about it.

   Julie: “This channeling is meant to be a spiritual, emotional, intellec­tual, heartful, mindful journey that I share with another realm, that I share with my classes and that we all share with you. Please go over the material, evaluate it for yourself, and know what it is that you think about it.”