Some of Julie’s early work in channel from 1990 where Micciah discusses:
• Giving to street-beggars: right or wrong? All beggars are not the same. Ask: Who is this beggar to me; will my gift empower them? Who are my inner beggars? “There is no right answer.” Listen to inner guidance. View Section
• Current mood of fear: All fear is not the same. Enormous fear of global extinction. “Remember, you are in a time of healing!” Crisis phase: a “boiling through” of impacted terror. View Section
• Forgiveness: Again, “no handbook”; it can happen in a flash, or take time. Tough cases may have been brought into this lifetime for “burnishing.” Honor your feelings; honor enemies by holding them accountable. “Over there is over here.” 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.

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   Micciah: All right. What are the questions?

   Linda: Ah — well, actually, I think this is a right-wrong question.

   Micciah: [Shouting.] GOOD!

   [Laughter.]

   Linda: Ah, hah — [laughing] you’re smart!

   Micciah: Well, we know we will have the right answer!

   Linda: It has to do with charity.

   Micciah: Yes.

   Linda: There is a teaching that suggests that — ah — giving to beggars on the street is not good, because the beggar has nothing to give in return except his karma; and his karma, obviously, is not attractive or wonderful, otherwise he wouldn’t be a beggar.

   Micciah: Not necessarily so.

   Linda: That’s the viewpoint, I think. And, um — that it is preferable to give to organized charities, if one wishes to help the needy and homeless who are begging.

   Micciah: Which is to pay office rent for the people who run the charities.

   Linda: So that is my question. Is this —

   Micciah: [Whisper.] Yes.... [Aloud.] Which is the right way?

   Linda: — is it a valid teaching, or — is it okay for me to give a quarter on the street? Am I — giving?

   Micciah: What is the right way? Well, there is an assumption, in that, that all beggars are the same. That their karma is the same; that their intentionality is the same. That they are a group or class. Which is interesting. We know the teaching — the question comes from, ah — someone of an Indian background, where there are classes that are — have been a great torment to the culture. And even recently, we believe that several of the higher-caste students immolated themselves in opposition to the idea of banishing their castes. So — we say that as an aside.
   But it does make the assumption that all beggars are the same, and that is not so. We do have the question... We would like to frame the question in this way, and then go on and say something else about it:
   Mmm — oh! a lot of information is coming through. A lot of information. Mmm ... mmm ...
   Who is the beggar to you? Who is that beggar? And — here is the larger question, as we see it: When you give, are you empowering the other? Look at what happens when you give (or whatever you can assess about it). And the term “beggar” can be seen mythically. Ah, this is a very good question.
   When you give, are you empowering the other, as far as you can tell, through your giving? What is the statement and the intention of your giving? If you give a dollar to a beggar, are you continuing the interaction that keeps this person begging? And even that you don’t know, because it just might be your dollar that lifts the person’s spirits enough to go and seek apparently more fulfilling ways.
   Then we could get into the philosophical question of: Who is a beggar? What do they represent — who is the beggar within you? Are people in very high and wealthy positions not beggars? Well, some of them are. But we will try to stick to the more contained way of viewing it.
   Do ask yourself the question when you give: Are you empowering the person; are you relieving their suffering in the moment? What is the intention of your gift? Are you relieving your own guilt?
   But you cannot assume that all beggars are the same, or have the same karma.
   Then you could think about the larger question, of: How do you in group believing participate in creating beggarhood? You see, that is the larger question.
   [Swiftly, a mock snap.] “Who is accountable for this?!” How do you relate to the beggar within, sometimes characterized in contemporary psychology as the “inner child,” who might — might be, only might be — in a begging mode? “Please! Give to me!” How do you relate to the begging of your own deep needs — your spiritual thirst as well as your physical needs? And your emotional ones? Who are the beggars within?
   In a socially responsible sense, how do you relate to the inequities of your culture? Where do you wish to participate in alleviating, in transforming, the condition itself?
   So [laughing] there is no right answer! There is no right answer. Ask yourselves, however, about the mirror of the beggars, and how you would empower and nurture your own inner abandoned, begging children. And how you participate, as adults, in healing the social wounds in a — in a — concrete way. Even though they are not ultimate solutions they are a statement of participation.
   From our point of view, no — organized charities don’t always empower people. Sometimes their intention is to keep — keep their own entity as a charity organization, therefore to keep the problem going. Not all of them, but some of them. How do you ever know — [claps hands lightly] what is right?
   So we would like to bring the question back to what we believe is occurring now at a global level, which is a conversation about all of this — an exploration, an inquiry — and the focus on the inner knower. “Well, what is right?” Well, how do you establish what is right? Well, perhaps you are equipped to establish it, if you pay attention to the inner silence, to your own guidance — to knowing that every beggar is not the same beggar. If you are in that alarming and satisfying play of discovering your own inner voice ... [sigh]. Is that clear?

   Linda: That’s a wonderful answer. It opens it all up, which — the question that I asked closed it all down. So this opens it. To choice —

   Micciah: [Whisper.] Yes ...

   Linda: — and individual participation —

   Micciah: Yes. Exactly. You might try, ah — what is a very potent exercise, which is looking into the eyes of the person who is begging. Rather than —

   Linda: Indeed.

   Micciah: — dropping your coin in and fleeing, or hustling by ... hm.
   [Louder.] Please do go on!

   Linda: I had a second question.

   Micciah: Yes.

   Linda: Ah — about the — general energy; a sense of fear on the planet at this time?

   Micciah: Yes. Indeed! Fear! Fear. At the base of all of the so-called destructive emotions is fear. Some kind of fear.
   Again, like the question about beggars, you tend to think that there is only one kind of fear. “Well, you know — FEAR! I am afraid.”
   Many people are afraid. You are living in a city where there has been a recent wild upsurge — not only of danger, which is we think about the same as it’s been, but of focussing — [chant:] “Huh-uh-uh!” Broadcasting! Fear fear fear fear fear.
   Hm. It is both — it is like an addiction: it is both enlivening and exhausting. It’s not really enlivening.
   Well, there are many kinds of fear. We said a long time ago: there are no — the Eskimos (not their right name; the people who are called Eskimos), who live in the very cold regions, have many, many words for snow. So, there should be many, many words for fear.
   And the fear that you are, ah — being confronted with now, at such a massive level, escalating fears of the last forty, fifty years: fear of global extinction — not the extinction of one group or another through a plague, through a disaster, through a small war; no, you have enormous fear. But some of what is coming out now, as we have mentioned, is a boiling through of the fears that have been impacted — pressed down into your bodies, into your biochemistry — really! Into your nervous systems. For centuries.
   You are cyclically at a sort of, um — cresting end-point, where the fear escalates, and the nature of part of it is to boil it through. We will give you an example, so then you can start to heal it. We are in a time of healing; you are in a time of healing. Remember, remember, remember, you are in a time of immense healing! But this is the crisis phase. Like the fast — the cleansing fast, where you take water for ten days, and, ah — along about the third day everything starts to pour out of the body. You say, “Wait a minute — I was well when I started this! So it was just a little dusting and cleaning! Now I feel wretched!” So — the body, given the opportunity to heal itself, starts dumping out the toxic waste.
   So, part of the fear, now, is of that nature. You have realized what you are doing to the planet. It is beginning to blossom in consciousness that you must stop. [In] California there is coming up a very strong environmental bill, in this election. There is a lot of to-ing and fro-ing about it, but it makes large statements about harming the earth. So — to some extent you have used your fear to awaken yourselves: “Ahhh- ah-ah!” [Chanted wail of alarm.]
   There are other kinds of fears that, ah — hm — how to explain it: they have different effects. So, yes — there is an enormous amount of overt terror.
   And sometimes — [sigh] that kind of fear can turn the group awareness toward healing. We are not recommending fear, but rather wanting to see its use, its possible use.
   When you are in a destructive pattern and you are in a lot of denial about it, then — [mimics careless tone] you don’t feel frightened! When you start to feel frightened, that means your allegiance to the life-energies — your allegiance is starting to make itself known.
   [Whisper.] Good.
   [Aloud.] And you might ask yourselves about this: “What is the life-affirming place trying to communicate itself to me through this?”
   [Whisper.] Yes.... [Aloud, quietly.] You come into life in an apparent time-frame, which is not as rigid as you think — or possibly does not even exist. At one level, does not exist. But in one way ... you come in to teach yourselves. Nothing is gratuitous! To teach yourselves about the returning home.
   [Whisper.] So. [Aloud.] Please go on... Yes.

   Carol: My question has to do with the process of forgiveness. If your intention or desire is to heal a relationship where there has been trouble — let’s say particularly a family relationship where there is history and baggage, and — you want forgiveness as a way of healing. My question also has to do with, though — is part of the process of the forgiveness having to do with experiencing your anger and rage? And, um — can you have one without the other? A friend would say to me: “Well, don’t be too quick to forgive until you have experienced your anger.”

   Micciah: [Whisper.] Yes. [Aloud.] Well, again (it seems to be the theme of the session), there is no one — we can’t give you a handbook; there is no one right way. Because, ah — sometimes it happens that in one dynamic moment you ... have — a lightning-bolt of forgiveness, and scores of, ah ... old scores are settled. The accounts are balanced [amused]. Suddenly — and it is authentic. And it is over like that! Sometimes you work and work at something.
   Generally, if you are working and working in an area, with forgiveness, it is a chunk that you have brought into this life to be burnished. To be, ah — completed (completing does not exactly encompass the notion of, ah ... time happening all at once, but you get the general idea). You have brought in this issue with this person; you are enacting and reenacting a drama, asking for the seed of that discontent to pop open to the greater powers. And then you may, again, have it in an instant, after years of [sigh] punching it out, trying to convince yourself, going to the mat with it.
   It is a mistake to skip over your feelings; to go back to the idea of beggars, to make beggars of your feelings when you need to ... identify them, honor them, explore them. On the road to the healing, to attempt to jump into forgiveness by cutting your feelings off at the pass: “Uh-uh, that’s a bad feeling — I’m not going to have that feeling.” Or, to confuse forgiveness and accountability. We are back to accountability!
   Hah! We have come full circle!
   Who is accountable for the enemy? When you are in a narrower or more contained system of believing, you are over here and the enemy is over there. Not here, there. When you are in a larger system, you understand experientially that over there is over here. Not going into blame about it — not, “It’s my fault I have this enemy! How have I created this?” (Bonga, bonga, bonga!) But, ah — “What is being presented to me through the face of the enemy? What is the deep request in this situation?” You may never get to it in this lifetime! “What is the deep request — and does that involve my honest exploration and respect for a wide variety of very difficult feelings?” Although you can get behind any feeling, you know, if you can claim it.
   And: psychologically, as well as spiritually, even though you understand, in the greatest sense, it is participatory: you participate with the enemy. (We are trying to stay out of that causal, self-blame business!) It is important to dignify the Other by holding them accountable for their behavior. You do not dignify yourself or anyone else by excusing. Excusing and forgiving are different.
   You do not dignify a child in her growth, or his growth, when you do not ask them to be accountable for what they can be accountable for — when you allow them to leave everything a mess all the time, let us say. (Although for some children that would be very good.) It depends — do you understand what we are saying? There is mutual dignity in saying to someone else: “This was a very sad experience for me; it was very painful, it was very wounding. You are accountable for your behavior.” Because in so doing you honor their largeness.
   Again, here we get into: Well, what is the difference between accountability and blame? [A mock snarl:] “You’re accountable, all right!” What is the difference? They are different. And we are back to accountable. So, it is respectful to hold someone accountable.
   If I say to you: “Well, poor you; you are an alcoholic, it is a disease, you can’t help it,” I am not being supportive of your dignity and your power to transform it.
   Does that make sense?

   Students: Yes.... Um-hmm.

   Micciah: So — now we will leave you. Even though we have no other pressing appointments for which we are accountable.
   [Laughter.]
   Time is a — not a factor in all dimensions.
   We do share with you much energy and much love. [Student sneezes.] God bless you! And we bid you a very good day.

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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.