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Some of Julie’s early work in channel from 1989 where Micciah discusses:
• The “inner climate” which consciousness creates. The “outer history” of the earth and the “inner history” of Spirit. Physical ruin is no barrier to Spirit: it “pours through.”
• The relationship of healer and healee: depends largely upon the individuals. Personality-self does not heal; the healer’s climate of faith evokes the spark, and “Oneness emerges ... within the planet” of the healee. To be a “vehicle of faith,” one must risk shame. Feelings of repugnance are best dealt with by compassionate honesty with oneself and the person being healed.

   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 do the same. And use your discernment in evaluating the information that comes through.

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   Micciah:  We greet you all, dear friends.
   Now: you create, through your own consciousness, a climate.
   Just as there is a particular kind of weather — a pattern of weather — created by and for the planet at large, so there is a climate of consciousness, in which you participate.
   There is an outer history of the planet, also of an individual; and there is an inner history, an inner dream or mythology, an inner magnificence that is asking to come through into the outer world.
   And there is a deep yearning — embedded at the heart, at the center of creaturehood — for a quality of liberation, that comes through your direct experience of YOUR inner climate being one of Spirit, of God, of the Goddess, of All That Is.
   And you are accountable.  You are graced with accountability. In every spark that creates a lifetime, a body, a family, you are graced in all the moments of that incarnation with the possibility to surrender to the climate and the mystery of the One.  In any moment! It is not reserved for special people who do special things.  All of Spirit is alive at every point simultaneously.
   [Whisper]  So ...  [Aloud]  When you tend the climate of your soul, and render it its magnificence, which comes from Spirit itself, you enable the inner history to come through.  The outer history contains violence and cruelty; the inner history is composed of all the varieties of love that you can imagine.
   Just as it is possible for the physical body to be ill to the point of death — yes? decayed, deteriorated; and still this is no barrier to Spirit pouring through the body.  The inner life of Spirit, the inner history, pours through a body that is diseased.  You know that: it is no barrier.  So in the same way your inner climate can pour through an environment apparently beset with difficulties, and there is no impedance.  Spirit knows no barrier.
   [Whisper]  So ... [aloud] please — what are your questions?

   Ken:  Yes; hello, Micciah.

   Micciah:  [Whisper]  Yes!

   Ken:  Would you discuss the relationship between the healer and the healee?  What is the optimal relationship, and how does one access that?  And to further develop that — does one need to be receptive to receive?  And — how does the feeling of repulsion or disgust affect the healer?  Does a compassionate attitude engender a stronger healing?

   Micciah:  We will start with the relationship between the healer and, ah — the healee.
   There are as many relationships as there are people!  So — in one sense, it is not possible to talk about a healer and, ah — a — an — a healee?  Because it will be somewhat determined by the actual people.  However, leaving that aside ... hmm.  This question has a lot of spokes, like a wheel.
   First of all, you personally do not heal anyone (you as an individual focus personality), even though you may — through your studies and skill, through your knowledge, you may create the environment of healing, with herbs, with chiropractic, with acupuncture.  What hap­pens in — shall we say — direct healing (which is what you are talking about, yes, Ken?) —

   Ken:  Yes.

   — is that the spark which is native to everyone, the fire of divinity, is evoked, strengthened, elicited.  It is ... possible for one who has very great faith, one who walks distinctly in the climate of faith (not as an idea but as a living reality), to be, shall we say, a very potent, ah — jumper cable.  (Is that right?)

   Ken:  Yes.

   Micciah:  When you have two cars, and the battery in one is low.  Is the spark of divinity ever really low?  No; but it is low in that person’s experience of it.  So, when you have one who has great faith, their faith as an atmosphere and a climate and a catalyst allows the other — other’s — spark, to leap in response.  And, ah — in that timeless and eternal leap, wholeness (which is what healing is) is generated or revealed or illumined.  Wholeness is given, in some way, into the situation through the generativity of the fire of Spirit that was in you anyway.  (You would not exist without it.)
   So — if the individual (quote) “receiving” is ready within themselves, if their inner history is ready to meet the outer history in the form of healing, you will see an event.  If it is a physical healing it can be quite startling, yes?  If it is an emotional healing, it is, ah — in your culture — considered to be less prominent.  You know, when PROOF is demanded of healers — “Do you really heal, my friend, or are you a quack-quack?” — it almost always is looked for in the physical evidence.  That is the place your culture uses, in the outer world, as a proving ground.  But you know healing can take place on an emotional level, in the emotional body, when this spark is enlivened and made prominent in the person’s experience.  And you can see it in the luminous world; you can observe it.  The healing can come about in the physical, in the emotional, in the spiritual — in all three.
   That is one kind of healing.
   Really, it is the spark answering the spark.  It is one person or one group’s faith and experience of their own spark that calls forth the other’s experience.
   Is this clear so far?

   Students:  Yes.

   Micciah:  So ... in this evocation, Oneness emerges at some point within the planet of the person being healed; and when it emerges it glorifies everything.  And what you call “the healing” — whatever is ready — simply drops into place, drops into manifestation.  All the healing that you ever need or want is always present.  All the healing — the wholeness, oneness — that you might ever want is always present.
   So that is the inner reality.  But not necessarily the outer manifestation.  (The next question would be “Why not?”  But we will leave that for a moment.)
   We must speak now of something related.  To be a vehicle of faith, in this particular culture, you must often be willing to endure — to be resilient with — ridicule.  To be shamed is something from which the emotional body recoils, yes?  It is very painful.  Very painful.  To be an individual who tends the inner climate, who walks with faith, is to be (in terms of your own culture) a potential target for ridicule.  To be the divine fool.  So: to be an effective healer, you need to be able to be resilient with the, ah — shaming that comes from the outer world.
   One of the reasons, if you will, that many teachers of the Eastern tradition have come to this country is that they carry with them the dignity of a spiritual pursuit.  If you think about it, you do not have too many teachers among you in your culture who are of your culture.  There are a few who are great ones, compassionate and concerned with justice for all.  (We do not consider people who preach cruelty in any form, or guilt, to be in the running.)  People who were trained in other cultures — Native American, Hinduism, Tibetan Buddhism, Japanese Buddhism — come (you understand?) with an outer history and an inner history that match, in terms of the dignity of spiritual pursuit.  So — that is a sort of aside.
   What happens if you feel personal contempt, disgust; if you recoil at a personality level from a particular situation, whether it is a physical wounding, a disease that has a smell, or an emotional wounding that is repugnant to you?  How does that affect the healing?
   First: the more you attend to your inner climate, the less you will be attached to your disgust.  The best course is always truthfulness with yourself: to regard a particular wound and to be able to say to yourself, “I feel disgusted by that,” and then to let it go.  So it is not so much the feeling itself as a response, as it is your capacity to be aware of the feeling, identify it truthfully as some inner representation making itself known to you, and to let it pass.
   If you are in the grip of a disgust which would cause you to be rejecting or punitive, then the wise course is to work that through for yourself before you attempt to work with someone, particularly on a long-term basis.
   Sometimes it is possible to experience — let us say — disgust very strongly, and then put it aside as you do the healing, which you know doesn’t come from your personality.
   Truthfulness to yourself is a powerful course.  And if you are working with someone in an ongoing kind of situation, and there is trust between you, you can speak your feelings — for surely you are saying what other people feel and don’t allow:  “Are you afraid that this disgusts me?” or, “I notice that this is a feeling, and I can let it pass.”  It depends on your relationship with the person.
   Is that clear?

   Ken:  Yes, it is.

   Micciah:  What is really destructive is to have to stuff it back down and then tell yourself: “Well, you are a very bad, uncompassionate person for having that feeling!”  It’s just a feeling. It is just a response.
   And there is a sort of biological response to seeing a bone protrude from flesh, for instance.  There is a kind of innate biological response to wounding that is one of the effects of your own creaturehood.  If you can’t pass beyond it, then — that might hamper you.

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   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. So long.