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Session #85, - October 4, 1986
Gloria’s Circle
Present: Betty Welty, Clista McPherson, Ida Nevala, Jean Chisholm, Jeneeka
Owen and Maxine Cramer, Myra Perala, Peggy Muldoon, Sidney
Smither
Owen led the study period which reviewed The Law of Ideation and Archangel Ratziel,
etc.
Sheariam: Good evening students and friends. We are most happy tonight to
have our channel back. She took our advice and got some rest. (The group entered
their names into the circle including Sheariam.) Welcome, and joy be to all.
We have witnessed some confusion in your thoughts. In our comments that
we were about to make a change, we meant not to confuse you. We have not finished
our instructions upon the Realm of Self. But indeed, as we move forward with these
instructions, you shall find more and more personal meaning within the instruction.
However, there is still remaining a certain portion of what our friend terms
“classical information” about the Realm of Self. We have given the channel a
diagram to bring to you. (See the Chart: Wheel of Karma.)
Some time ago you had begun a very superficial study of the subject of
karma and reincarnation. At that time it was decided that the group consciousness
and the level of intellectual comprehension was such that you were true recipients of
the teachings. Thus the superficial lessons were cut short, and your true education
was begun. Now we return to that subject of interest.
But in order to understand, you must return with me for a few moments to
the beginnings of your planet. As the ertiate state became gaseous, ultimately to
solidify, inherent in that fusion of star seed was also the fission which gave rise to
life. In both fusion and fission there is the generation of heat as you know it, which
becomes both life sustaining and life destroying. As you have been given, early life
created its environment, which in turn dictated the formulation of the body which
would inhabit that environment.
As matter becomes formed, it is a cohesion, a concentration. In your
diagram, what is it that matter leads to? (Ans: Life as a special phase or state of
matter.) That is essentially the manifestation of life on this planet. It is merely a
phase or state of matter. Thus it is that we told you the component which we named
“Life” cannot be comprehended by you in terms of what you call “life”. Life as you
know it is merely a phase in an on-going process, which manifests in certain states of
being. At this time in the history of your planet matter is manifest in a number of
forms, the greatest complexity of which is represented in the form which you call
“human”.
As life arose upon the planet, what then followed? (Ans: Environment.) As life,
that is, states of matter, proliferated, those states created what you call environment,
that with which life surrounds itself.
Now that life has constructed an environment, what then follows? (Ans:
Knowledge through experience.) What does that say to you? States of matter must
interact with that which they create, and that is experience. Relate that to yourselves
as individuals.
Owen: A simple example would be that as we find that winters are cold, we
insulate our houses a little more. We change our environment.
Myra: Which influences our understanding about cold and how to do that.
(Which leads to?) More comfortable environment. (Through what action?)
Knowledge.
Sheariam: That knowledge leads to what? (Ans: Desire or a sense of mission (to
become).
Myra: Desire to become something different. A desire of what we want. Help us
to set our goals, because we can influence our environment. (At this point in the
evolution of life upon the planet, the Desire Body begins to formulate. Until this
point, the only bodies active are the Mental and Creative. (This is) involutionary, but
at this point evolution begins with the first development of desire.)
Maxine: That’s the beginning of evolution? (Yes, in this condition, which is
meant for the working out of the ramifications of the Law of Dominance. Keep that
always in mind as we discuss the Realm of Self.
And so, what does desire give birth to? (Ans: Instinct (programmed responses
resulting from experience). (As the Desire Body becomes formulated, there is that
which you now call “memory” established. It is the beginning of what you call the
“process of thought”. It is at this point in evolution that human destiny becomes
possible. Before, it was only probable.
Now, as a body of instinctuality, or what you might term “programmed
responses”, is built, what does that lead to? (Ans: Purposes.) (Purposes. This word
may seem confusing, but it has been chosen selectively in place of “intelligence”. As
certain instincts move to work together, they direct the action along a certain
pathway, which you may call “intelligence”, but is in reality, purpose. There is a
purpose in the dynamic of humanity which you call “intelligence”. We use the word
“purposes” because it is more encompassing than “intelligence”.
As we work our way through this Wheel of Karma, and expand upon these
principles which I am now presenting, more will become clear, we promise you.
Now, given that purposes have been established, what then follows: (Ans: Will.)
Myra: Is that the same thing as “Volition”? (No. Volition is the capacity to act.
In this instance, this “will” is that which you now call “free will”. It is that inherent
drive to do, to be, to perform.
Now that this drive is present, what follows? (Ans: Motivation.) And you
thought the two to be in reverse. True? First challenge: examine yourselves to see
whether “will” or “motivation” comes first in your activities. Choose any activity.)
Myra: OK, taking a trip.
Owen: You have the free will to either take the trip or not. It doesn’t necessarily
mean that you’re motivated to take it.
Myra: Right. You have the opportunity to choose. But after you have the
opportunity to choose, then you decide, “Well, I think I’ll go on a trip”. And then I decide
to do it, just because I can. Is that what you are talking about? (Excellent. Because you
can. Having “will” enables you to know that you can. It does not mean that you will
ultimately move in that direction, unless motivation is developed.
Betty: I am a little bit confused about the differences between “purpose” and
“will” actually. When you define “will”, that was what I thought about “purpose”. Could
you explain that a little bit more? (For the moment, let us say that “purposes” has to
do with ultimate outcome, whereas “will” becomes an individual propensity. You
recognize that in the human condition there is always present what you can term
“intelligence”, whether it be of low or high quality in your judgment. But there is
not always evidence that “will” is present.
Now that “will” is present, what is allowed to follow? (Ans: Motivation.) And
then what follows? (Ans: Identity of “wants” (as differentiated from “needs”.) (Now,
does that not speak to you?)
Myra: Right. Let’s go back to taking the trip. Just because you can do it, you
suddenly decide that you’re going to do it, and then you identify where you want to go.
Jenika: Or that you wanted to take the trip in the first place.
Sheariam: Now you have arrived in that point of evolution of the development of
the Emotional Body when “need” has become “want”.
Myra: Well, if “need” has become “want”, with “need” there’s really not much
option. You absolutely have to have something. Something that you “want”, you could be
not any worse off if you don’t have it, but you wish you had. (Possibly.)
Betty: Does this also get to the point where we accept other people’s ideas rather
than identifying them ourselves? For instance, where somebody sets up a pattern for us,
and we accept it because we’re in the culture; we’re in this family, or in this marriage, or
something like that, rather than identifying what is our truth. (That is true in the Realm
of Humanity as it is in its present condition, if you would regard this first wheel
which we now examine, as being the first developmental process, the first lowest
rung on the Wheel of Karma upon your planet, when there is not clearly manifest
human, merely life.)
Sidney: Four steps above that we said that instinct leads to purposes as determined,
or needs as determined by the emotional responses. I’m curious as to how, four steps
later, we have the development of the Emotional Body. I’m wondering how, four steps
prior to that, emotional responses can occur prior to the advent of the Emotional Body.
(Misunderstanding. A thing is begun, and grows, and becomes, and then becomes
established. Bear with me and you will begin to understand what we are getting at.
At that earlier point, Emotional Body is beginning. Where there is emotional
response, the body is being born. All right?)
Myra:Then it actually comes into manifestation down by “motivation”. (It is
only when the Emotional Body is firmly established that “want” can be
distinguished from “need”.)
Sheariam: Now, where are we on the wheel? (Ans: We’re down to “wants”, which
lead to thought.) Can you not recognize in every primitive life form, that all of these
states of being exist without what you term thought?
Myra: You mean primitive life form like a cat, or below that? (Below. Cellular
structure.) Like a plant? (Yes.)
Jean: Like a paramecium? (Remember that you are a very complex
structure, resulting from this Wheel of Karma, having spun multitudinous times. So
let us finish this first round.
What is your next step? (Ans: “Wants” lead to “thought”.) Thought. And then
once thought is established, what then happens? (Ans: “Thought” leads to
“specialization”.)
Myra: Now, if this was in a paramecium, and a paramecium has need of food,
and then later on…
Jean: Could I interrupt there? Could you put “response” instead of “thought” in
the paramecium, because it does distinguish acid. It does distinguish light and dark, and it
responds, even though there is no “thought” as we think of it.
Myra: How do you know there is no thought. Maybe that’s what makes it
respond.
Jean: Well, what I said was “not thought as we think of it”. If you said
“response”, you have evidence of what it does, which is a response which you can see.
And so that response we can call thought, which is not thought as we think of it. (That is
correct.)
Maxine: What you’re saying is that “thought” can be considered the same thing as
“response”. (In that primitive condition.)
Jean: But the paramecium distinguishes between. (And it is that
distinguishment that is “thought” in these terms.)
Myra: So after it has done its distinguishing, then it specializes and decides
whether it wants more food or more light. (It is at this point that life is enabled to
become something other than it is. “Thought”, even at this early stage, provides the
possibility of reflection. I did not say that primitive life form is capable of reflection.
But, reflection now is possible rather than merely probable.)
Owen: At this point then, paramecia could subdivide into those that preferred less
light and those that preferred more light; those that could stand cold and those that could
stand heat. (Correct. Which, then you see, becomes a matter of environment and
adaptation of which we spoke before.
Now, given “thought”, what does “thought” lead to? (Ans: Specialization.)
And then?)
Myra: Back to matter. (And this is the crux of the Law of Karma. As
“specialization” takes place, there must be concentration. This word,
“concentration”, is not intended in this usage, to refer to that action on the part of
humans to isolate ideas, but rather that the direction becomes, the direction of
activity, becomes more concentric – “self” centered.
As this concentration occurs, another state of matter comes into being to
start the same cycle over again: Repeated Process, The Wheel of Karma.)
Myra: When you say that the specialization allows for a new state of matter, in
the case of the paramecium, would that be like a two-celled creature? (Yes.)
Owen: Or like the slime mold which at one stage is an individual cell like an
amoeba that crawls around, and then at another stage becomes a very intricate organism
with reproductive organs in very intricate patterns. (Good example. Precisely our point.
As life arises, as the spiral proceeds, there is greater and greater specialization,
greater and greater complexity, larger and larger constructs of cellular union.)
This sounds like evolution. (Of course. It is. Did we not say that a turning
point had been reached?) So the Wheel of Karma is directly tied in with evolution?
(Yes, indeed. Thus clearly misunderstood. And you can now see the difficulty in
explaining karma to those who have not the background which you have received
through the teachings. But it gets more complex with each spiral, because a cell,
which might unite on one spiral with another cell for a particular purpose, may at a
later cycle dismember itself to reunite with some other cell for some other purpose.
This Wheel of Karma is not like your ancient bed spring, for instance. It is similar
in nature to those vortices that exist within one larger vortex, such as, perhaps, your
phenomenon of cyclone or tornado.
Thus it is in the complexity as you find yourselves now, in this specialization
of human nature, that you may jump from one manifestation to another. You call it
lifetimes. Your lifetimes are not like beads strung on a string. There are many
lifetimes, many experiences, going on for you within this Wheel of Karma, all the
time, simultaneously. So the complexity becomes difficult to understand.)
Myra: No wonder we’re confused. (We would have you contemplate this
wheel between now and the time we meet again, for it will be the basis for the rest of
the formal instruction on the Realm of Self.)
Betty: You said it was not like our old bed springs. I’m assuming it is like a
spiral going up. (It is not a single spiral, nor does it continue to go limitlessly upward
and outward.)
Maxine: So it has limits? (Yes.)
Betty: Could you give us a for instance? Could you give us an example of what
the limitations might be with slime mold, for instance.
Jean: May I ask a question first about the cyclone? I remember seeing little
whirlwinds, lot of little whirlwinds of dust. Is that the kind of thing a cyclone has, the
little whirlwinds inside? (Yes.) Excuse me. I wanted to get that clear first.
Sheariam: Now we have spoken of the Desire Body and the Emotional Body. It is
in the accomplishment of the first cycle that the Vital Body comes into being. It is
the vehicle through which “thought” connects with the Creative and Mental Bodies.
That is, the “thought” spoken of in this wheel.)
Myra: I didn’t understand that. The Vital Body is the connection of where
“thought” connects to what? To the Creative and Mental Bodies did you say? (Yes. Thus,
you see, completing a circuit.) Where does the Vital Body start on the Wheel of Karma?
(With “thought”.)
Sidney: If evolution begins with desire, and we’ve learned that the sixth universal
law has to do with feelings and desires, has the sixth universal law been established by
this time, or not? (The Laws are established before this process begins. When we
speak of involution and evolution, we speak solely of life on this planet. We are not
attempting to teach you of other facets of the Realm of Self. Incidentally, as we move
through the teachings, such may be commented upon.)
Owen: In the concept of the spiral, can we be occupying many positions on this
spiral simultaneously? (Indeed yes.) Then the spiral might be visualized as a series of
wheels, but they are all connected, not distinct wheels. How does this tie into the Ego and
the Soul? I’m thinking that if the Self is one of many individuals of one Ego, and yet
because of this relationship we are each affected by the experiences of other “Selfs’ in
Ego. Are they on the same spiral? (Yes. We have not reached that point in our
development of our description of the development of the Realm of Self.)
Jean: You said, the first cycle, the Vital Body “thought” connects with the
Creative and Mental Bodies. Now “thought” at this time is like the thought of the
paramecium at that level? (Yes. But having desire and emotion then demands a link
with that which gave it birth or beginning, which then becomes what we call the
Vital Body.)
Sidney: If “thought”, as concerning the paramecium, is defined as “response”, then
what we would call “stimulus” must at least go up to the “desire”, which leads to the
“instinct” in the first place, meaning that there are many steps between “stimulus” and
“response”. (True.)
Myra: Does this “thought” connect with the Component of the Divine Germ
Cell? (Yes, in that Consciousness and Volition combined produce Thought. We will
relate tonight’s lesson to the Divine Components as time allows.
The Vital Body, having begun at that point of “thought” becomes established
at that completion of “specialization”. In this way the Mental and Creative Bodies
have together produced what you know of as “life” on this planet, and that life has
taken form and built, not only a body of matter, but its subtle bodies of Desire,
Emotion and Vitality.
Next we meet, we will discuss more of this ongoing turning of the wheel and
the manner in which these bodies are brought by the indwelling entity, and thus
answer your question on Ego. Let us now spend the balance of our time together in
any concerns you may have, especially as they may relate to exercises or meditations
in which we have previously directed you.)
Betty: Could we go back a little bit to an example of the limitation of the slime
mold, for instance? It seemed, in reading transcripts going back, in saying that Darwin
was incorrect in that the human did not evolve from the ape. Is this the kind of limitations
you were talking about? (That might be termed a limitation. That instruction was
meant to imply that the probability which became the possibility was always human
in design.) And that’s the limitation. In other words, is it impossible for an ape to become
a human being? (Yes.) And that’s the limitation. (That specialization has reached its
limit. Yes.) But then taking it a step beyond that, the cells of the ape can go back to the
ground into the plants, etc., and be eaten by the human being, and those can be taken up
into a different consciousness and a different spiral. (Not the cell itself, but the
consciousness. We will be going into that in the future.)
Myra: It would seem to me, last time when we spoke of all the different
assignments that we have had, I was thinking that I would go back through our
transcriptions and pick out a listing of all of the assignments we have had, because I’m
very sure that there are several that I have not completed, just because things got piled on
top. So maybe for next time that would be a good thing for me to do, to list all these
assignments so we can be sure to cover them all. (It would be helpful to the group, no
doubt.)
Betty: I have a very long meditation, unless somebody else has one they would
like to start with. I tried to find my others, and I have them written out in detail, but I
could not find them, and it was the well meditation that I felt was very significant. If
that’s all right, Sheariam? (Certainly.) And this is just the way I wrote it after I
completed it.
I found out while I was anticipating doing the well meditation that I kept seeing
something that looked like something between a fountain and a well, so often called a
“fountain-well”. I kept seeing it there. It seemed to me that somebody was there, and the
style of the fountain or well was very surprising, because it was not the kind that I would
have made, had I done it. So I went back to the path meditation and started on that so I
would not try to project anything.
I went up the steep wide path in the woods reminding myself that I would find
other meadows ahead and did not need to feel sadness about the one I left. I came out into
the open and found a different climate, Mediterranean-like. There was a wide path or
road that I was on. The crest of a barren hill on the left, and it seemed like dry grass all
over it. The well-fountain was ahead on the right, down several wide tiled steps. The
fountain was ten or twelve feet and round.
The water was still. Everything was tiled with large, smooth tile, not natural
stone, but it wasn’t tile I am aware of today. This tiling included a good ten-foot area
around the well. The raised sides around it were large enough to sit on comfortably. The
stone wall, well above the head level, was on the left with greenery growing on it. Hazy,
but open on the right. Visibility had been good before.
Someone in long flowing white robes was sitting on the right side of the well
watching me. I asked to see the face, but could not. It seemed hazy and shadowed from
something above. Would you like for me to stop or read the whole thing, Sheariam?
Sheariam: I would comment at this point. There is any number of symbols in this
meditation which probably need comment. Firstly, you mentioned that to your left
seems to be open area with dry grass. This is by way of symbolically saying that
your psychic life is somewhat arid and non-productive.
So as you move towards your well, you find tile, and to your left a high wall
above your head. This is by way of saying that the fountain of your life seems to be
encased in man-made materials that are rigid and highly stylized or fitting certain
requirements. The haze that prevents you from seeing the face of the personage is
the cloudiness of your own thought. However, you know that the fountain has a
place where you can sit, meaning that you need to be more at rest, to take more time
for peaceful contemplation.
Now you may proceed.
Betty: After more effort to see the face, I went to the edge of the well where I had
first come down to it, but felt apprehensive. The water was light blue-green. The
apprehension caused me to back off and walk around the well, looking. I was dressed in a
medium length, light-colored, off-white, light weight cotton dress. It was gauze-like, very
comfortable. I came back to the same spot and looked into the well again, light blue-
green water. The bottom could have been white, and there was a light deep in the bottom
of the well on the side right next to where I looked down. And again, I felt the
apprehension, and knowing, too, that I am to drink the water, great sadness and despair.
Sheariam: Deep within your psyche is the light of knowledge. You know it is
there, yet, because of the rigidity of the norms which you have built in your life, you
are fearful to bring that light to the surface, for you know what it is going to
require: the breaking up of many establishments, which is something you fear
greatly. As you pursue your contemplative activities, seek a place in which you can
be comfortable and not fearful. Invite that personage to join you there. And at a
time when it is proper, the personage will take you back to the well-fountain and tell
you what you must do to alleviate the fear and accomplish what it is you are meant
to do.
Betty: Now, as I was to drink the water, I get to the cup, and it was a beautiful
thin crystal. It was so fragile I had a fear that I might break it. It had water in it, and it
was not full. I brought it up to my lips, but I could not drink it. I cried, and actually came
out of the meditation crying, opened my eyes, and then went back. I started on the path
and went down the steps to the well and walked around the fountain more. And I think I
made out a large valley with easy rolling hills on the right. I looked over them. They were
mostly green, and there was some haze. I decided to dance a while.
The clothes became longer and more flowing. This time I felt that I was all alone.
I came back to the spot and there was a fairly large brandy snifter-type container, crystal
again, with water. I commanded myself to drink it, all of it. I had a burning sensation as it
went down the throat, down the esophagus into the stomach, and my body went into
spasms. I came out of the meditation and opened my eyes.
Sheriam: You demand too much of yourself.
Betty: After a few breaths, I went back to the path and started again. But this
time I went back on the path where I was in the tall evergreen forest. I found a small
brook and a pool in the sunlight. I looked around and found, or made, a spring very near
it. It was about chest high and natural rock and greenery, and water came over the edge
toward me creating the brook, little falls, and pool. I scooped up the water with my hand
and drank. There was sunlight on my hand getting the water. My whole body relaxed. I
felt peaceful. I went to a pool just big enough for me to be comfortable in. I sat in it
naked and let the water fall from behind me and pour over my whole body, especially my
head. After while I took another nurturing drink and felt that I must go back to the
fountain-well.
This time there was more resignation and discipline. The clothes were looser,
longer and more flowing. They were white not stark white. I went directly down the steps
to the well, drank from the small, rounded, delicate crystal glass-cup without a handle or
stem. There was a calm resignation this time, with some sadness. And when I had drunk
the water, I threw the glass over my right shoulder, like a champagne glass, almost
impulsively, instinctively. I heard it shatter. That made me think of litter, so I gathered it
up and made it disappear in a mental act.
I seemed to withdraw from the well, flowing or moving upwards. I was looking
down at it as it became smaller. It was just flowing up from it. Then I remembered that I
was supposed to walk away and see if it looked different, so I walked off opposite from
the way I came in across a field of low grass towards a very blue ocean where the valley
had been. It was much clearer.
I went to walk on the beach next to the water and listen to the sound of the waves.
As I looked back at the well, it was almost bleak, and I came back and put roses and
wisteria on the greenery on the wall on the left. And I put a stone bench with some books
on it on the other side. As I was watching it, a deer from the path/woods meditation came
to drink, birds came, and even the bear which I had decided not to see in the woods. I
laughed and went over to greet the bear and pat him. All drank with no hesitation. All
came around from the wall on the left and entered the direction I was facing. The water
seemed to be overflowing the fountain-well at the time.
I made a comfortable stone place to sit, almost recline, and watched. Then the
leopard that I had met in the shaman meditation came, but did not drink. It came looking
directly at me and lay down near my left side. I was glad to see him and leaned over and
stroked him. From around the well, a black bird or owl or something came from the
shaman meditation. It flew to my right shoulder. I rubbed him with my cheek as I used to
with my pet bird.
I watched a bit longer and decided I must leave, and as I walked near the wall to
leave, opposite where I entered, I saw a huge ruby and a large turquoise in niches in the
wall. I went over to admire and handle them. I decided they must be intended to stay and
started without them, but I came back, decided they were for me after all. I took them
down and created bird houses and feeders to go in the niches in the wall. I started to put
the gems in my leather pouch from my “path” meditation, so they would be safe. I kept
making closings that would hold them safely, but ended up with the ruby in my right
hand and the turquoise in my left.
As I left the area, the leopard and the bird were with me, the leopard on my left,
the bird on my right shoulder, and the gems were in my hand. I had a feeling of peace, of
resigned accomplishment. I did not look back. A desire for a quick flashback to the
spring in the woods and a drink there brought comfort and relaxation as I finished the
meditation.
Sheariam: Your sojourn in the spring is an indication that you do need to be
where it is most natural. Your well is contrived. It is very highly influenced by
custom, and so it is that you structure your life, only allowing yourself to be natural
when you are in secret places. There are two manifestations in the meditation about
the animals. The bear is representative of your need to allow yourself to be more
vulnerable, to be more “bared”, which you only allow yourself in secret places. But
the leopard and the bird are reincarnational. They are from a time when you were
practicing certain arts. They were then known as “familiars”. Their consciousness is
still within your psyche, and thus they still influence you in many ways.
The stones, the gems, were artifacts of that time. If you were to acquire such
gems in this current reality and bless them to non-activity, you could rid yourself of
certain fears. But your fears stem from actions taken against others in the past,
which have not yet been resolved or balanced. Again, I admonish you to be more
relaxed with yourself, to demand less perfection of yourself, to allow yourself to be
more naturally inclined, even though it may appear that you are in error. That is
only appearance. You do not have to conform to rigid social customs by which you
most often govern many of your current activities.
Betty: Thank you very much. Would it be well to let the leopard and the bird go,
or to call them frequently? (Release them from you. You no longer need them.) Thank
you very much. (Bless you.)
Jenika: I would like to talk about my experiences of trying to get to the well.
When I start my well meditation, I’m always in a high tower, and it’s in medieval days,
and there is a young girl there in her early twenties who is very free-spirited, with long
blond hair, very flouncy, and maybe a little frivolous, I’m not sure. I look out the
window. It’s a beautiful day, and I say “Let’s go to the well”. And she says, “Oh, yes.”
So we run down the spiral staircase, down the tower, and we get out, and I see the
well in the distance. All of a sudden it starts to get dark, and she says, ‘Oh, we’ve got to
go in. It’s dark.” Then a knight on a horse comes charging by, almost knocking me out of
the way, and I have to duck out of the way in order to avoid him. Then it’s storming. This
has happened several times.
Finally, the same scenario. I try to get to my well again and I push the girl away. I
am going to the well. I get very dominant, and I go to my well and the sky clears. Finally
after several attempts I get to the well, and I meet a man who says his name is Joshua.
He’s wearing a brown monk’s robe. I go to drink from my well, and it’s got colored
crushed rocks and colored crushed gems real thick.
I scoop up a dipper, but instead of drinking it, I kept pouring it over my head. And
I said to Joshua, “I’m not being wasteful. It’s therapeutic.” I am exhilarated even though
I’m not drinking from it, I’m bathing in it and playing in it. It’s very pretty.
I haven’t been to the well recently. I should go back. Are these just obstacles that
I’ve put in my way to getting to the well?
Sheariam: Firstly, your sense of being in a high tower is, in fact, a certain sense
of isolation in this life time. As an incarnating entity you were reluctant, and your
meditation reflects your attitude towards this life experience. The knight who
knocks you aside represents those monsters of the night that you feel afraid of,
which, as an adult, you have secreted from consciousness.
Your experience at the well is a clear indication that you have decided that,
reluctant though you may have been, you have decided to get in all the way, to do
and to be and to accomplish all that there is here for you to do. You should go to the
well often, and Joshua will be there to discourse with you.
Myra: Is Joshua Jenika’s guide? (Teacher more than guide.)
Jenika: His first words to me were: “What took you so long?” (He will ask
harder questions as time goes by.)
Sheariam: Shall we draw to a close? Put down whatever may be in your hands.
Settle your bodies comfortably. Place the tips of your fingers together in front of
your abdomen, thumb against thumb, and each finger against its partner. Breathe
gently. Begin to feel the arch of those touching fingers fill with an emanation from
your solar plexus. As you breathe in, that emission goes forth. As you breathe out,
you relax and relieve the body of its tension. As you breathe in and the solar plexus
emits energy into your fingers, your hands become very warm. Those tiny chakras
in the centers of your palms become charged.
Now parting your hands slowly and gently, bring them, palms toward your
eyes, stopping at about a three inch distance. Feel that power move into your
cranium. Feel the tension move away from your head. Feel your brain relax.
Now again unite your fingers in front of your abdomen. Move slowly and
gently. Breathe again for a few cycles. Allow the infilling spirit to move in through
the crown chakra, through that relaxed brain. As that power from All That Is
moves into you, you may place your palm chakras within a couple of inches of any
part of your body that needs special attention, be it foot or knee, or back, or breast.
Feel the contact that is made from the charged hand and the power that flows in
through the head to heal, to bring into attunement to that portion of the physical
organism. Just let it happen.
Now when you are ready, bring your fingers again together in front of your
abdomen. Allow the inflow to continue.
Now the temple healers join us in our blessing for your world. Turn your
charged palms toward the center of your circle. Allow that inflow to flow through
your hands to the center of the circle. There a great field of force becomes formed.
Invite now those for whom you have concern to enter that field of healing force.
(Many names softly spoken.)
Now by lifting your arms upward above your head, palm up, direct that field
of energy into the atmosphere, that it shall travel around your globe to give force
and healing to any who would take from it.
Now again, bring your palms close together, touching finger tips in front of
your abdomen. Release your loved ones to return to their own consciousness. Give
thanks to those of your source group who have been with you, and we thank the
temple healers who have joined us. And now I bid you to go in blessedness and
peace and joy, until we meet again.
Closed with “Let there be joy on earth.”
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