“You Are The World”

“Playing At Praying”

“Rose Does Not Know All Things”

“Other Focus Information”

Session 325 (Group/Dinner & A Dead Gal)

Saturday, January 3, 2009

Participants: Joanne (Tyl), Paul (Janaki), Caryn (Hayo), George, Sarah, Mary (Geordan), Nardine (Daisy), and Rumi the cat.

(Rose Arrives: 4:35 PM.)

JOANNE: Okay, shall we get started?

PAUL: Might as well.

JOANNE: All right.

PAUL: Because the sooner we get started, the sooner we get to eat. (Group chuckles)

JOANNE: All right.

MARY: Lovely motivation.

JOANNE: Yes! Now let’s try to cater to our lowest instincts, definitely. (Group chuckles) It’s a beautiful thing.

ROSE: You have to eat to stay alive, dear ones. What better thing is there than that, after all? So let’s begin tonight with an overview that you’d call exceptional, in a sense, of the question: why do you fear the things you cannot change? We’ll let you answer that in your own way if you’d like, dear ones. Go ahead. Nardine, we’ll pick on you this evening, dear Daisy.

NARDINE: Bless you, love my fears. (Chuckling)

ROSE: (Jo laughs) Indeed, we love your fears. Indeed, we do.

NARDINE: Okay, forgive me, I’ll have to ask you to repeat the question because I was writing it down, (Chuckling) and I lost my thought when you put me on the spot! (Chuckles with others)

ROSE: Do you have a pen handy, dear one?

NARDINE: I do. (Chuckling)

ROSE: We will repeat this slowly this time. Why do you fear what you can’t control? You’ve heard Rose talk about how your fears are to allow you to move beyond them towards places of thought, or physical realities, or emotional realities, beyond the things you need to, in order to be able to experiment in the full richness of your realities. So when you fear, there is reason to believe this is to address the things you can address. So why, then, do you have fears about the things you cannot control all the time?

NARDINE: Okay, my intuition guides me to reflect that this is because it assists us in working through our fears. To fear what we can’t control infers that we are not powerful divine beings, and we do in truth chreate[1] everything. So we are powerful, we have in fact nothing we need to fear when we are in alignment with that power, with our divinity, with our godness, in service of love.

So if I’m having a restriction or a fear in being able to express that divinity, godness, and love, it is there to assist me in addressing to a chosen challenge to align my love-center again. So that would be why, (Chuckling) because we’re fearful of recognizing our power, our divinity, our godness, our greatness. Goodness me! (Chuckling) We are marvelous beings, but we have great purpose in addressing to our challenges and fears. And I’m going to persist in mine.

ROSE: (Jo chuckles) Exactly. You’re exactly correct, dear one. When you express that the world is in need – sometimes, that is, not always – but sometimes it’s in need of the things you can bring to it, in your sense of the word, lovingly. So you can trust that when you fear the things you can’t control, this is your essence-self saying to you, “Look, we can do this differently. We can do things in ways that bring you peace, as well as prosperity, in realizing the world in the definition of you.”

You are the world. Your pain is the world’s pain, and vice-versa. So when you don’t wrong on yourself for fearing the things you can’t control, you have more sense that you have the world in your embrace in the service of love, as you said, dear one. The reasons for allowing the fear to occur are geanius.[2] You have to have fear to move you beyond the places you’re at, right? So when you allow yourselves to fear the world’s problems that you, ego-wise, can’t solve on your own, you do what? You have more sense of essence than you did before.

You can express to yourselves that you can move into new places, as well as move mountains, in respect to drawing on the powers in yourselves to do the work that needs to be done in the world. You can change the world, in many ways, through your very objectivity that is yours in the sense of knowing that you are it. So when you have the sense you have in getting on in your declining ages – we’ll joke here for a moment (Mary chuckles), you don’t need to fear getting older – you have a sense, at times, this is a very wrong thing. It’s not. The age you’re at is an indication of how many years of experience you might have in the world. You can call on this experience to change the world in beautiful ways.

So don’t fear the things you can’t change. You can in some ways do this, but this is getting into what? The existence that you are as essence. You’re getting to know yourselves in better ways. So don’t fear your world, change your world by enlisting the help of your essence selves to do so. We’re always here to help you, dear ones.

(Humorously) Now, how to call on us to do your voodoo in your world? (Laughter on the phone line) In many ways, you can do this in your voodoo ways that you do so well, dear ones. You do this already.

Tell Rose how you teall[3] us you have to draw in essence to be able to be a better person in the world. Teall us now how you take that on in spiritual ways. You do what, when you sense how you can take on the world’s problems through what, dear ones? How do you change the world in ways that you may see as impossible at times? You do what?

PAUL: Change yourself first.

ROSE: You change yourself, very excellent answer. You change the ways you view yourself, you change the way you fear the things you do not want to allow, and then you find ways to address to those things. You have more sense of play at times about the chreations you realize in your existences.

You sometimes do what? You play around in spirit ways with the possibilities. In many ways, you draw potentials to you to express to yourselves how very different you want the world to be. Then you do what, dear ones? You do something very old fashioned sometimes.

MARY: Take action?

PAUL: Eat ice cream! (Chuckling)

NARDINE: Daydream?

ROSE: That’s geanius, too. Daydreaming is an excellent way to potentiate the allowances for better selves, as well as better worlds. You do what also? You realize how we’re testing you because you need to know that this is a nun speaking tonight. We do what when we go into vespers and get on our knees…

MARY: Pray!

ROSE: …we do pray.

PAUL: Ah!

ROSE: We do that all the time, in some ways. We pray for your very beings to thrive. We pray for your very existences to be able to complete the things you want to do in your worlds. You have us playing in spirit, as well as praying, in the way you do also when you allow yourselves that.

For prayer is your way of saying, “I can’t change this on my own. I need help, and I need to allow help to get into my view of the world. I will pray so I can allow my changes to occur in me. I have to allow the changes by sometimes saying the words out loud that I need to say. Sometimes I need to get on my knees to allow myself to understand the importance of what I’m wanting for myself, as well as for the world. I play at the things I do, but when I play at prayer, I’m the most wonderful person in the world.”

For playing at prayer is why we want to say a few more words about this tonight. Play is how you find things out in the best ways you can. Prayer is another way to play, in some ways. It allows you to understandingly, and with compassion, discover the things you need to know about. Prayer gets you into a space that is truly contemplative in the most geanius sense.

The contemplative prayer that you have to determine is correct for you has many benefits for you and the world. These are not things to be toyed with, but they are the things that we essences try to tune into in spite of your need to teall yourselves how you don’t have your prayers answered. You do, almost always. You just don’t always pray for the things you deeply desire.

Playing at prayer is a means to determine how to play at the lives you’re living. Why not try to imagine the best world you can, and the best playground you can have? Then pray for that, for when you’re seeking things, you need to discover the things you truly want to play at, and then to pray for. To say this another way, play is the profound sense of prayer that you have in your very existence, for it hones you into the individuals you have to want to become. Then you fear less. Then you allow more thoughts of playful, worldly things into your purview. Then you can truly discover the things you want pray for.

We’ll tell you a few things that you might consider in your playful prayer practice that we’ll say is going to be a very wonderful exercise to do when you have the time in between treanteaing, and sontering, and resting-in Rose.[4] We know you’re deeply concerned about developing your practices in these regards, also. So really now, to not twist your arm, (Mary chuckles) we do want to express that these are excellent practices to take on. For you’ll discover soon, they are not empty ones, indeed.

Now to go onto the playful prayer exercise. We’ll begin with some examples of the kinds of things you’ll want to chreate in your lives. Let’s begin with some examples of what you’d find to be truly fun in your days. Let’s get some examples on the table. There are no wrong answers, okay? Any takers?

PAUL: Yeah, I’ll jump in here, it’s an interesting sync. I always meditate for an hour before the session, usually between two and three-thirty, somewhere in there, and it just settles out my day, and settles me down, and gets me ready to host and have everybody present, and whatever. And today, I sort of asked – mentally – Rose, what she was going to talk about. Of course, I did not get a direct – in English – answer. However, as I got into this contemplative space I did experiment with a prayer, so I want to offer that, too.

And one that I’ve had, I’ve been saying for years, is simply, “Help me to help myself, so that I may help others.” And I kind of started playing with that, and I added just different words. “Honor me, to honor myself, so that I may honor others. Love me, to love myself, so that I may love others. Serve me, to serve myself, so that I may serve others.” And I got a really warm and fuzzy fealing[5] in that whole space.

And then I also got this image, which is unusual – I’m not good at contemplative imagery – I I got a very distinct pretty blonde haired woman, Caucasian, in her thirties, shoulder length hair, and I thought, “This is Aphrodite, this is the goddess.” And then I thought, “Ah, this is a projection of Rose.” And so I’m just throwing that out there, if you want to answer that part of it, and also comment on the prayer.

ROSE: You have a sense that Rose was involved, but this is something of a visitation of your essence, also. For your wanting to express to your essence the things you have to become is the very interest that is the reason for essence in the first place. The essence selves want to assist you, always. So there was some Rose in there, but also there was Janaki, as well. So you’re always wanting Rose to visit you, but there is sometimes that infernal Janaki getting in the way, indeed. (Paul chuckles) We’re joking, of course.

Now, to say that essence self wants your best self is an understatement. And you’ve determined how you’ll want to be in your world, dear one: helping yourself, as well as helping others. This is the very point of your existence. You need to do both in that order, indeed. So when you realized prayer, you helped yourself to the perhaps best understanding of your purpose in life that you can have.

This is not to say there aren’t other prayers that are better said at times. This is not the only prayer you might find valuable. But it is a very geanius catchall prayer that you can use in any event. To say this another way, we think you did a very geanius job at connecting to both Rose and tonight’s session. So gold star to the weany boy!

PAUL: My first gold star! (Group laughter and cheers)

MARY: 2009 is starting out great. (More cheers and laughter)

PAUL: It’s all downhill from here. (Group chuckling) And just to comment, the other thing is that I was “playing with praying,” and so when you were…

ROSE: You were!

PAUL: …talking about that earlier, it’s like, “Oh, you’re in my head!” Or I’m in your head or we’re all in each others’ heads, you know.

ROSE: Always!

PAUL: It was an interesting sync.

ROSE: Let’s ask another individual about how to play at praying, indeed, dear ones. Any takers? We’re giving out gold stars. (Laughter on the phone line)

PAUL: (Humorously) Or slaps on the knuckles, you never know.

ROSE: No slaps.

MARY: I usually pray for a deeper connection, and play around with what I can hear back from myself, from my essence self, from me.

ROSE: You’re doing an excellent job at that. You’re doing a wronging on yourself, in some ways, aren’t you though, by suggesting that you’re not going deeply enough? We’re not going to say you’re doing anything wrong, but you need to watch out for that because you’re not wanting to wrong on yourself in the process.

This is a very excellent point about prayer. This is not to make yourselves any better, in some ways, but to allow yourselves to be better should you want to be that. This is a very subtle point, but it’s a very important point. You don’t want to ever wrong on yourself for not being geanius enough. So watch out for that – that’s all we’ll say about that.

Now you’re also doing a very fine job at realizing prayer. You have to, sometimes, want to be better people, but this is not to say that you need to wrong on yourself in the process. You’re not doing that really, Mary. But we do want make sure you’re not doing that, okay? This is an example only.

MARY: I have my moments. (Chuckling)

ROSE: Exactly. You’re allowing the prayer to meld into your very hearts, so as to get the hell out of your way. Why not try to say to yourselves, “I’m wanting to be the best individual I can be” without needing to resort to specifics about how to do that? Then you can have a sense of play a bit more, right?

MARY: Mmhm.

ROSE: You can say, however you’d like to do that, treanteaing would fit in here, as you’d be able to say, “Hey, I could do this and this and this and this, or not any of those things, to be a better individual.” You could say, “I want to be a geanius roller skater. That would make me a better individual.” Then you do what? You’d be having a sense of play about prayer. Okay?

MARY: Okay.

ROSE: So do so, and you’ll get more from your practice. That is to say, you’ll get more allowances for your everyday existence, too. You’ll discover there will be reasons to get the whole picture in realizing more possibilities in the process. Okay, dear one? Excellent example, we’ll award you a gold star, too.

PAUL: Alright!

MARY: I want to trade my gold star for an indulgence. (Paul and Nardine chuckle)

NARDINE: What do you want to indulge in?

MARY: Like my old-fashioned prayer, you know. All those Catholic prayers I said. I never got an indulgence. I want one.

ROSE: That’s a very geanius thing to say, for you can state how many times we’ve heard that (Mary laughs) in the nun-sense we are. The indulgences are a wonderful way to play, also, aren’t they? The indulgences are the things you can say are the very best things in the world that you can indulge in. There is not any reason to only indulge in the things you find distasteful when it comes to being a spiritual person. Indulgences are a beautiful thing, indeed. You should do more of these, perhaps, sometimes. So do that, dear one.

MARY: Thanks.

ROSE: We’ll say also that you’re allowing more nun-selves to assist you. You have many indulgences in many worlds, in many ways of spirit, in your past selves. So you can take them in as sonterers in your essence sense. They can be of assistance, indeed, dear one. You’ll have many things to discuss in your ways of spirit. There are monks as well as nuns in there as well, in the habit-closet, you might say, dear one. (Mary chuckles) You have many. Indeed, it’s like the Narnia of the cloaked in there. (Mary laughs)

You can say there are many reasons to not want to play in prayer, also. The play is very rarely discussed in spiritual circles. You can fear the things you have wanting in you, or you can play at them in spite of your fears. For example, you can say to yourself, “Why not try to do more things I interest myself in tomorrow? I’d like to do that tomorrow.” Then do that.

You have prayed about that. You’ve intuited the need, and then you’ve acted on it in the very most devout sense of the word. When you pray, you sort of have a sense of devotion about you, don’t you?

MARY: Mmhm.

ROSE: You have the sense that you have more to you to do, as well as to enjoy. How very beautiful that is to say to yourself, “I want to express myself most deeply, and I want this to be a sense of devotion at the same time. I want to express my devotion in my expressions of selfhood. I want to allow myself to be in charge of the best things in life, and I want to allow myself to feal that these things are aligned in every way with my deep sense of spirituality.”

Why not try to combine both without needing to despair about your not being a good enough individual because you’re not the same, spirit-wise, as others, because you don’t pray? This is another barrier you can break down in your spiritual psyche. Your spiritual psyche has to be the best self you can be, also. This is a very spiritual path you’re taking on.

Why not take on the senses that your devotees that you’d call “deeply practicing” do, to get the best of both worlds? Combining play and pray is how you might go about doing that, dear ones. So do so. And we’ll explain more should you want to carry on the conversation about prayer. Otherwise we’ll open the floor for your questions, dear ones.

NARDINE: May I make an acknowledgment about prayer?

ROSE: Yes, please do, dear one.

NARDINE: Having this discussion, listening to this, and recognizing how I am not one who prays in a formal sense, but how I feal as though I incorporate prayer in my every breath, in fact, is through the words I use to think my thoughts, to express myself, to have my imaginings. I’m chreating through prayer, of sorts, in every meandering of mind that I contemplate. And so in that contemplation I am prayerful, and my prayerful guide is my loving heart.

And so if my meanderings of mind (Chuckling) – addressing my fears, chreating my play and laughter in my days – are all harmonic to the loving of myself, and the expression of that to others, I am within a prayerful state of being. So that’s how I kind of perceive my way of prayer. But I also treantea, sonter, rest-in Rose, (Chuckling) and I enjoy conversation with myself.

ROSE: You’re doing a wonderful job of that, dear one. You’re allowing the best self to do its thing, in many ways, in your sense of devotion. You have a geanius sense that the wrongs of the world also will be changed in time, don’t you?

NARDINE: Yes.

ROSE: You have the sense of play about how that is going to take place, also. So you do the wronging only in the sense of wanting to change the wrongs to rights. This is a very wonderful approach, because you recognize how very needed your spiritual ways are in the world. You sense how your allowances do healp[6] the world, also.

You have a sense that prayer is in your very existence, and this is correct. You’re allowing more also into your existence, in many ways. You’re doing a very geanius thing in that this is exciting the world towards change.

Now we’ll begin to allow your exciting changes to occur. We’re exchanging, in many ways, your potentials for destruction for potentials for health and vitality. In many ways, your shift is doing just that. But there are reasons to have more thickening about this, then showing the world how very vital it is in the fluid sense. There are things that need breaking up, in some ways.

This is why you’re wanting the fluidity to occur rather than breaking things up in big chunks. This is how change happens, correct? This can be fluid in very small ways. There are incremental changes, for example, that occur that are relatively pain-free, and there are sometimes problematic, chunky changes, you might say, (Mary chuckles) that are truly sometimes problematic. You’re wanting the potentials that are truly the least traumatic, don’t you? So your wronging on yourselves, your wanting to fear things, does get in the way.

When you realize how very affecting you’re always being in your world, there are reasons to not want to do that. Your prayer helps you not do that. The prayer you do is why you help the world. You have the sense you can’t do anything sometimes about the world, don’t you? And sometimes you can’t directly do anything about the world. But you can play at prayer to determine how to allow yourselves to begin to “trouble-free” the world by first trouble-freeing yourselves. So do so.

We know this sounds very simplistic. It is sounding that way to us, too. But sometimes that’s exactly the way you need to go about doing this. And prayer is an easy thing to do to healp you get to the places you need to go. Okay, dear ones?

Do you have any other questions this evening about prayer, or play for that matter?

PAUL: I have a question. Having not grown up in a religious family, I was never exposed to any sorts of prayer at all, except the conventional things I would see in the movies and whatnot, a more traditional kind of prayer. But what I’ve since learned in the last ten years is that at least in the Christian tradition there are different kinds of prayer. And I’m sure there’s more than just this, but I’m making a distinction with what you have called contemplative prayer versus petitionary prayer.

And I think of the line Jim Morrison said in one of his songs – “you can’t petition the Lord with prayer” – and him as an artist wrestling with these same issues, and wrestling with traditional methods. I learned about contemplative prayer from Father Thomas Keating who is a Catholic mystic and master, and contemplative. I forget which order he belongs to, but as I learned that it’s an attempt to create an opening in awareness to connect directly with what we call essence.[7]

If they wanted to call it God, I have a different conceptualization these days of it, because God is everywhere – All-That-Is is in everything, in every voice, everywhere. So praying to everything doesn’t make any sense to me. Praying to a more localized God of Paul – as introduced by Jane Roberts – or essence, seems to work for me better.

So anyway, just throwing that out there the idea of petitionary prayer, as I understand it, is praying for that new car, or help me get laid this Friday, or let me get the new job. And obviously there are practical applications for “petitioning the Lord with prayer.” So I wonder how you distinguish between contemplative and petitionary prayer, and what their uses are, and so on?

ROSE: This is a very excellent question, dear one, for this is the heart of the current misunderstanding about how to pray. We’ll succeed in sontering you a bit before we answer the question. We want to do this to allow yourselves to get the answers more deeply. Okay?

Now this is the point: sontering the essence selves that you are helps you determine what to petition for. You sometimes don’t know exactly what you want, correct?

PAUL: Right.

ROSE: The jobs, the realizations of dates on Friday night, these are allowances that you have for what you want, but not, interestingly enough, what you necessarily desire. We say “interestingly enough” because these healp you through your days in making sense of your world, but these are not things that you need to allow into your lives. These are only things that occupy your minds when you’re deciding on an essence level what you truly desire.

We want to stress this very deliberately, because you need to allow yourselves to learn more about what you truly desire before you “petition the Lord with prayer.” Indeed, he was absolutely correct: you can petition the Lord with prayer, but be careful what you petition for, indeed, for these are not necessarily the things that will bring you joy or satisfaction. So to say this another way, petition all you want, but there may not be any value to it, indeed.

You want to allow yourselves to play around with your petitions. What better way than to treantea your petitions to see how you can allow yourselves to feal out the ones that will bring you the most satisfaction. These are the things to petition for, and you’ll discover many interesting things in the process about how you’ll want to proceed in your petitions. For you’ll get a sense that there are really no things to petition for, at times.

Sometimes there will be things, but these will sort of boil up into a sontering realization that you’d call contemplative prayer, you’d call resting-in Rose or Samadhi, or whatever you’d want to call it. But this is the state of being that we do want you to experience in your discovery of your essences selves. You’re wanting to get past the petitions, in a sense, to get to the heart of the matter in regards to your prayer. But there are also things to consider that are truly remarkable, in some respects. That is to say, there are really only desires that you have to want to do in your prayers.

There are desires that you’d call “desires of the soul,” and these are things that you’d call introductory in the universal sense, for when you realize how very lucky you are, that is why you’ll want to pray. When you go to sleep, when you count your blessings, this is the best prayer you could possibly want. For to play, then determine that you already have exactly what you need, is sometimes the place you need to go. And you’ll discover when you play at prayer that you have the sort of sense of deep appreciation that is truly spiritual.

This is the point of spirit practices – to healp you get to this place. And prayer helps you do that, so does the treantea practice, so does the sontering practice. These are all tied up in what Rose calls the practices that truly healp you be the happiest individuals you can be. Prayer is just a sorting out of how you want to do that, indeed. So do so.

We’ve gone on a bit about this, but we’ll take your questions in case we’ve totally confused you, indeed.

NARDINE: That was beautifully said!

ROSE: Thank you.

PAUL: I just want to comment that there is a place for petitionary prayer.

ROSE: There is.

PAUL: And there is a place for contemplative prayer, and the contemplative energies are more about connecting directly with essence, and the petitionary energies are about connecting with more physical wants and even desires, and then there’s that bridging into the metaphysical, the essence. Is that right?

ROSE: You’re correct. There’s absolutely nothing wrong with petitionary prayer. There is a sorting out that sometimes occurs in the process. This is very geanius to do, so don’t wrong on yourself for wanting to go through this process. This is very geanius, but you don’t want to stop there, in a sense. You want to continue. For example, you may want to allow yourselves to pray for certain outcomes in the world. This is a very geanius thing to do, but you sometimes need to get through these sorting things to allow yourselves to understand that there are reasons for the world being the way it is at times.

So treating prayer as a means to get to the treanteaing is how you can move past the connection to the outcomes you think are so very necessary to your happiness. They are not necessary to your happiness. You can be happy in the world of sorrows. You can be that without needing to resort to fealing that you have to control this. You don’t. You sometimes need to just accept this. But there’s also reason to want to change this, and that’s why you need to do petitionary prayer.

To say this another way, try to change the world, but you also need to allow the things you don’t think you can really change. To do that would take essence’s involvement in the ways of the world. We do that, but this is how you’ll understand how you’re essence, too. This is a very tricky way to go about getting you to connect, in many ways, to your essences. To identify the ways of the world with your being as essence is the point here.

So do allow yourselves to want to healp your world. Do so, but don’t wrong on yourselves if you can’t do that, for your wanting to move past your ego selves is the important thing, not whether or not you can fix things. Okay? This is very subtle territory here, but do say things to us to healp your world when you want to, for you can trust you will healp the world in the process.

Do you have another question, dear ones?

PAUL: Just a comment that there’s been a very popular DVD called The Secret, which is the secret to manifesting your every desire and whatnot, and it has “true but partial” things to offer. I’ve always thought from the Sethian perspective – you get what you concentrate on – is really maybe the simplest way to summarize “the secret.” And so if we just apply that to petitionary prayer, it would seem that when we do petition “The Lord” in quotes – essence, the world, whatever – with prayer, we’re focusing our energy on what we want, and if we’re in tune with our intent, what we desire.

So this petitionary focusing – you get what you concentrate on – is very critical for manifesting good health, positive relationships, and so on, or being “happy” in your misery and depression, as some people seem to be. And yet, there’s this subtle part of contemplative prayer, in a contemplative space, which moves more inward into silence, and true introspection and contemplation, and even Seth. I’m reading the first ESP Class book has just come out in two volumes, and I’m delighted and amazed to read – I’m about halfway through it – how he focuses on looking inward, on contemplation, on sitting in silence, on being silent, on quieting down, really pushing into the contemplative space of this. And yet, the complementary part is a petitionary space where there’s more thought process and monkey-mind involved in it all. So I’m just commenting, not really questioning.

ROSE: That’s correct. There are reasons to want things, there are. But to say there are reasons to not want things is also correct. To not want things is helping you to be silent in your mind. The silence is golden, at times, for it helps you rest in spirit. There’s nothing else but spirit in your mind when you allow yourselves to be introspective. So do so.

We’ll have to have some fun with this though, for playing at prayer is the point. You can help yourself to allowing your best selves to teall you how to have fun at this. So do so. You’ll have many wonderful stories to teall us Roses in the future, so you’ll have to make some notes, dear ones, so you can report back later on. Okay?

Now to say that the weary girl has to go to the toilet (Group chuckles) is not true, we’re just teasing her. We predicted that she would need to go to the toilet before the break, she did not. She did take care of that earlier, so we’ll mark that on her plus column, indeed.

GEORGE: Gold star.

ROSE: (Jo laughs) We’ll examine how you’ll want to allow Rose into your days after your break, dear ones. We’ll suggest you take a few minutes to make some notes about how you can incorporate her into your loving ways when we return. Okay? See you later, dear ones.

GROUP: Thank you, Rose.

ROSE: You’re very welcome.

BREAK: 5:33 PM.
RESUME: 6:11 PM.

(George is chatting with others as Rose returns)

ROSE: You’re allowed to speak to the others, dear one. Not to us though. (Group laughter)

GEORGE: I didn’t want to. (More laughter)

ROSE: We want to say how very happy – however you might define that in essence terms – we are to have you here tonight, George.

GEORGE: Surprise.

ROSE: We have a wonderful gift that we’ve been saving up for in the spirit world. You have to do it in your dreams though. You’ll find out about the gift in your sleep, dear one. Okay?

GEORGE: You know, last time you promised me a happy ending it never happened. (Humorously) So now, the track record is not really there.

ROSE: You know we do have our boundaries, in the spirit sense. This is not one of them, of course, but it will be extra funds from you for that, indeed. It costs extra, dear one.

GEORGE: Okay.

ROSE: So you have the sense the weary girl has to settle down a bit. We’ll suggest you take a few deep breaths, all of you, now… (Slowly, breathing deeply) In, as well as out.

GEORGE: Sonter Rose.

ROSE: That’s good. Okay. Now, to continue in your effective playing with prayer discussion: you had to sonter yourselves to find out what you had to say about prayer, didn’t you? You looked into your hearts. Sometimes you can call this looking into essence, or looking into deepest self, but you sontered. That is what you did.

That is what your Roses want you to do more often, in some ways. For when you have this sense that the answers are in you, it is how you’ll get to have the wonderful way of spirit. For the ways of spirit in you have to do with your looking into self. And in this, the tests are how you’ll discover this at times. But this is not to say you have to do tests to do the sontering. We test you because you don’t always do this.

So do continue to learn to sonter to get the best information you can in order to allow yourselves the best selves you can have, indeed. So do so.

You’ll have to excuse your Roses for a moment. We have business to take care of on the other side now.

GEORGE: That’s a first.

ROSE: Do you have any idea what we’re talking about, when we say this?

GEORGE: (Inaudible)

PAUL: (Humorously) There’s a great Dream Walker present tonight that none of us have sensed yet. (Laughs with George)

ROSE: You’re exactly right, dear one. We’ll say that the greater selves you are have to do some things even Rose doesn’t know about, for you have a very, very vast self in charge of you. So you can trust that Rose does not know all things, but you do, in many ways, know more than we do.

When you allow yourselves to become the fluent ones in your own personal language, you might say, you’ll have more sense that you’ll have more to you than you know. So when Rose says, “I have more business to do in many other parts of the universe,” it is another way of saying that you can’t know it all at the same time. Even Rose does some scurrying about for information at times. This is how you chreate your realities, also.

You have ways of tuning into other focuses, or other fine-tuned selves you have in spirit. You have many other lives to consider, in potentials, for example, or probable selves, you might call them. In many ways, you have a great many selves to tune into. So does your Roses. So when you have her tuning you out, she’s tuned in elsewhere. You do the same things when you tune in elsewhere, too.

GEORGE: So right now one part of Rose is still talking to us, another part of Rose is dealing with business at hand?

ROSE: You did say Roses, right?

GEORGE: Did I?

ROSE: Roses have ways of getting the information elsewhere at the same time also, so yes to your question, and also at the same time, indeed. You do this also, George. You tune into other selves as we say these words also. You have many focuses to derive yourselves from also. There are many totally different selves about you all the time.

For example, your example that Joanne gave you earlier about having you in her kitchen fealing geanius was her way of saying she tuned into a potential where you’re doing what you do in her kitchen in ways that are very wonderful in other focuses.[8] So you can tune into these selves always to get your sense of play about your world all the time. You’re not just elsewhere. You’re everywhere, in a sense. Okay? Do take these on, for you’re as geanius as Roses are, indeed.

Do you have any other questions, perhaps, George, about your very many selves? You have a very many wonderful set of lives with your individuals here. Would you like to hear about some, perhaps?

NARDINE: Yes, yes, yes!

GEORGE: Yeah, let’s boogie.

ROSE: (Jo laughs) You’ll want to think back to the days of yore, when the times held very many secrets. There were many secrets in play in your temple days, your days in the temples of Babylon. The days were numbered in the thousands that you set apart to spend together. You had many years together in the temple as scholars…

GEORGE: With Paul?

ROSE: …who studied the best information available. The Ishtar Chronicles, you might call them, came to you through... who else?

GEORGE: Paul.

ROSE: Exactly, and who else besides Paul?

GEORGE: It could be Caryn.

ROSE: It could be Caryn, also. You had many individuals who channeled back then. You held court in your days in the temple as multitudinous players, in many ways, having many talents for prophecy, as well as play, in your scribe sense. They were fine days. They had many secrets that they did not want to share, though, with the riffraff that was the proletariat, you might say, the “lesser-thans” at the time. They were not lesser-than, but you thought so.

You helped yourselves to many worthy abilities, as well as rubles. In many ways, they were similar to the states that you helped yourself to as Russians, too, together. You had a sense that you helped yourself to the Russian selves in your discussions about pastas and noodles. There are many reasons to want to share the stories about food, at times. You helped yourselves to many instances that you’d call feasts in ways that you’d find especially mindful, too.

You helped yourselves to baking things together in your Russian days. You helped yourselves to making pasta-like dishes in your Russian days, too. You helped yourselves to the gnocchis in your very big Russian ways. These were not called that, but they were very small dumplings that were steeped in chicken broth that you enjoyed together.

When you share food, you share very much, don’t you, indeed? We suggest you continue to use your beautiful foods to learn to connect most deeply with each other in order to share the very stuff of life, indeed.

You helped yourselves to each other’s spiritual beings, too. You had many reasons to not want to be spiritual, to say the least, at times, too.

You wanted to hold court as a very angry monk one time, (Jo chuckles) dear George. You had to be a very bad monk in order to get the spiritual ways to be most allowing of your basic needs, for sex, as well as feelings, as well as frugal ways that you wanted to perceive in a sense, too. So you have many monk focuses in your expressions together, too. Do take on your beautiful fears. You can sense these are potentials around monkhood, too. So do take these on.

We’ll suggest you try to allow yourselves to connect to your focuses now. Do you have any impressions you’d like to share, dear ones?

GEORGE: Yeah. Well one I know, it’s an American Indian. And the other one, I must have been a soldier enjoying marching, ‘cause I just kept (Chuckling) going on and on and on. I said, “This feels so god damn familiar to me,” my whole life. I can just walk and walk and walk and walk some more. And sometimes it does feel like you’re carrying armor on you, sometimes trudging along. I remember it has something to do with a focus that I was in, sometime long ago.

I get an impression it could be a Roman soldier, or Roman times, but I’m not sure. And the other one has got to be an American Indian because the Southwest brings me to tears most of the time. And lastly, it was a day ago they showed American buffalo on the prairie and I almost started crying again. It happens to me just to go out to the desert and stuff, so I guess that’s why I (Humorously) ended up here in California. (Chuckling) I still remember driving through northern Arizona with a full moon, I was crying, at the time I didn’t know why. It was a very strange experience.

ROSE: That’s exactly right. You had a focus as an emerging…

GEORGE: I have an affinity for the dog-soldier society somehow.

ROSE: …an emergent sporting self, in some ways. You helped yourself to the sporting life of the American Indian. In your hunting, you helped yourself to many beasts, then you decided to allow yourself to also find love there in your wilderness. The buffalo was your love, in many ways. So it’s only natural that you would want to grieve the loss of that life, as well as the status that you hold of your buffalos in this focus. You still have that sense of honor about the wonderful animals they are.

These are the reasons you sometimes want to partake in the meat-gathering that you do, too. For you have many focuses as a gaming man, you might say, raising or hunting both sometimes, game and fish, too. So it’s not very long in imagination to consider how resonant you feel with these things now, dear one.

And your others have importantly begun to include your understandings in theirs, too. They did participate as well in these expeditions as hunters, as well as fishermen, too. They have a focus together as American Indians with you, also. You’re all involved in that focus. That’s why you’re wanting to talk about this tonight, dear ones, so great, important information.

GEORGE: So what about the marching one?

ROSE: Yes, the marching soldier has to do with the way you helped yourself to the beauty of the land, also.

GEORGE: Was it Roman times?

ROSE: Roman, yes. The ways were not just Roman. You have a few, but the Roman is what you’re most connected to, in some ways, because you have a sense of duty that is deep in you. In some ways, you have to take on the duty part to get through your days. So you connect in deep ways with the Roman focus because this is how he was also. The armor you carry around isn’t the same.

You also have a focus in another time as a Roman where you had to carry much more armor for the other militias. So you helped yourself to carrying more than you needed to, in some ways. You helped the squads to carry things. You did need to do this in order to serve a punishment.

So you’re wanting to connect to him to help you lose your weighty problems now. You can take on the idea that you don’t need to carry so much around with you. When you walk, realize that you’re walking free from that now. Okay?

That’s why you have these things occur in your imagination. These are very accurate and important realizations to have. So do continue to allow yourselves to be the people you are, realizing that you’re not just however you see yourself in your mirrors every day. You’re much more than that.

So did we answer your question, dear one? You’re correct the American Indian soldier, you might say, is a very interesting one to explore. And you’re all there, also, as squaws, as well as children, in that focus together. Any guesses as to how you’ll want to portray yourselves this evening in regard to what you were then, you might say? Any impressions you’d like to share?

CARYN: I know this: earlier today before I came here I was fixing my hair in this way, which I connect to in a very Native American way.

ROSE: Exactly. That’s exactly why you did that this evening, too. You knew, deeply, that you’d be talking about this tonight, indeed. Good one, dear one, gold star!

NARDINE: A beautiful gift to yourself, Caryn.

GEORGE: Thank me because I brought it up, okay? (Group laughter)

ROSE: That’s exactly right.

NARDINE: A beautiful gift for all of us.

ROSE: You’ll get one also, dear George.

GEORGE: I don’t need that one. It’s okay. I got some in the past.

ROSE: We’re trying to butter you up to disappoint you later. (Group laughter)

PAUL: Only to let you down later.

GEORGE: I’m resting on my laurels, so don’t worry about it. (Humorously) I can’t get baited that easily.

ROSE: The weary girl had an impression that she’s the daughter of George in that focus. She’s incorrect, though. This was the husband of her squaw. George was the husband of her in that focus. She was the wife.

NARDINE: Magic.

ROSE: Any other impressions? There was a daughter.

GEORGE: Sarah was something in there, too. Right?

ROSE: Sarah was a daughter too, yes. There was another daughter as well. Any guesses who that was?

GEORGE: Only Paul is left, so…

ROSE: That’s correct. Caryn was the daughter, also.

GEORGE: Oh. (To Caryn) I want to see some respect from you. (Chuckling with others)

PAUL: And I just have to comment that Caryn is wearing her hair long today for the first time, I think, since you’ve been here. So it was very striking when she first came in. Now it’s after dinner and the light’s a little low and soft, and she’s sitting over there, and she looks like Mona Lisa. I just have to say that the way her hair is parted, and the way her face comes through, it’s just, not to get off of the Native American…

GEORGE: The way she walks with those bells around her ankles…[9]

PAUL: Yes.

GEORGE: …they can be an American Indian dancer, like that. So there’s going to be a rain dance tonight, what is it?

ROSE: That’s right. There was some continuation of process, too. She did meditate before her dances then, also. So there is a very big harmonic tonight about that as well. Sarah was talking about hair extensions earlier, also. Wasn’t she?

PAUL: Yes.

ROSE: She was discussing having her hair long, also tonight.

Any other impressions about how you gathered together tonight to discuss how very lovingly you considered the ways you’d present yourselves this evening? You helped yourselves to foods also, that were many, in the respect of cheeses and fruits of the beef variety[10], you might say. There were some bison-y sorts of foods this evening. There were crackers that you’d enjoy then, also. Any other impressions this evening? Beads are being worn this evening.

PAUL: Can you give us a more specific time frame for this focus?

GEORGE: Tribe name, as in Navajo?

ROSE: This was around 1650. To say that this was a very severed time from now is an understatement. This was a very peaceful time in your West. This was before the…

PAUL: The Western invasion.

ROSE: Exactly.

PAUL: Columbus “discovered” America. (Chuckles)

ROSE: You had to stress to yourselves that you had to move on, in some ways. Beyond this, you had to allow yourselves to get into a new sense of place. This was very important to you in the spiritual sense. You might say you helped yourself to fears that you needed to incorporate to realize how very big you are in spirit. These are all wrong, in some ways, but they are also correct in other ways. Sometimes things go in ways that you don’t understand.

You can say that the information about your Indians is correct in every way. They were very peaceful, in many ways. They did try to allow themselves to get along with your other tribes. This tribe was Sioux – a Sioux tribe in the Western Idaho area.

PAUL: Sioux nation.

ROSE: This was…

GEORGE: (Inaudible)

ROSE: This was incorrect: Eastern Idaho.

GEORGE: It’s got to be near the Dakotas.

NARDINE: And to be sure, Rose, you’re inferring that both Mary and myself were sharers in this space? Correct?

PAUL: Oh yeah.

ROSE: This is correct. Do you have impressions, dear ones?

NARDINE: Well, I’m fealing a pull towards an old crone (Chuckles) for myself. But I’m also sensing a young warrior, too, but that could be another space in time. But I think it’s absolutely beautiful and magical, I mean, that we all share, was not sort of questioned. And I was going to ask you – during the break I said to Mary, “I want to ask if the six of us shared spaces.” Because I feal we do around a monk life. But to know we do about an American Indian life, as well, and probably more – I have a big smile on my face, Caryn. (Smiling faces, all around)

ROSE: You have a very big way of the facts, for you have a sense that Mary is one or the other. Your Mary is the old crone. You’re the young man who was her child in a very strong sense, but not in the physical sense. You had to adopt him to take care that he was interested in the ways of your tribe. You helped him understand the ways, so he could allow himself to be the scribe, in some ways. So he had to interest himself in the paintings on the very walls of your tepees. So you helped him to appreciate the ways of the tribe in your crone-sense – the sense of deep spirituality that you were.

NARDINE: Wow!

ROSE: You were the very same, in the sense you were religiously-focused then also, dear one. So you had to do your thing by allowing him to fully appreciate the religion that you held onto then, also. The same way you do with her now, in some ways. You deeply resonate together in this respect still, don’t you?

NARDINE: Mmhm.

MARY: Oh.

ROSE: Indeed.

NARDINE: Wow, magic, magic!

GEORGE: Rose, just let me interrupt you, something just occurred to me. So this focus must be, when I used to do these mirror impressions, I used to get pretty much three faces that came up. First is like a shaman, second is kind of like a pirate, and the third is the American-looking guy with braids on both sides. Is that the one then? It shows up quite a bit.

ROSE: You have a sense the pirate self is you also. This is correct.

GEORGE: It looks like the shaman shows up first. I call him the shaman. I don’t know, what the heck, maybe he’s lost in the mall, I don’t know. But the shaman shows up, and the pirate kind of shows up, and at times pitch-black hair American Indian-looking with face paint, and long braids on both sides, coming down along the chest. That must be the focus then.

ROSE: You’re correct, this is the focus. The shaman is another focus that you have.

GEORGE: Because the shaman I identify with being somewhere, probably like Australia or New Zealand somewhere, somewhere in the southwestern part of the world, not of the United States, or Europe obviously. So I always kind of thought it might have been Aborigine, some sort of, from that lineage.

ROSE: Southwestern Australia, we’ll say. This is correct. The adult self that was the Aboriginal self is the point here. You had to do the adult thing for many shamen, in a sense, you had to do the adult thing for your many tribal members. You’re very adult in the old sense, we mean. You had to be the grandfather to many in that focus. So when you have the sense of adulthood, you don’t have a better teacher than your shaman self.

GEORGE: So that’s why he shows up first all the time, it’s so strong a connection that he’s always got to be first?

ROSE: Can you imagine how very lucky you are to know this individual? Yes, that’s exactly right.

GEORGE: Well, is he still a focus of mine, as we speak?

ROSE: Yes.

GEORGE: So this is the fourth present-time focus, right?

ROSE: He’s very much alive in you all the time, as every focus is, for they’re all allowed to be continuing their lives, you could say, in timelessness. So you’re correct, these are all alive in you, always.

PAUL: But it’s not in 2009?

ROSE: That’s correct. This is not in this timeframe. This is in the (Joanne is spelling through her air-typing process) e-i-g-h-t-h century.

GEORGE: That was over a thousand years.

PAUL: (Laughing) What’s a thousand years in simultaneous time?

GEORGE: (Chuckling) In talking to Rose a thousand years is… what’s five-hundred focuses, you know?

ROSE: The Dakotas are correct in regard to the question about the tribe. You had included in your versions the same tribe in the Eastern Idaho area and Western Idaho area. There are some indications they did shift around a bit.

MARY: Because there were no state lines, it’s kind of hard to tell.

GEORGE: On a white horse?

ROSE: The areas are sometimes not the same in your Roses’ understanding, either, for you have the sense that her understanding was cloudy. This is correct. This is sometimes what happens in essence, they need to go fetch information at times, so it’s a bit cloudy to us. We’re trying to be as accurate as possible, but you get the general idea of the time and location, indeed.

Now what about dear weary boy here? Who is he in that focus?

NARDINE: Yes.

PAUL: Weary boy… well, which one now, are we in Australia? (Nardine chuckles) Are we in the Dakotas?

ROSE: You have to tell us, dear one!

PAUL: Alright, alright. (Nardine laughs)

MARY: It’s just a few years earlier than Deadwood, Paul. (Chuckles with Paul) Just a couple of centuries before Deadwood.[11]

PAUL: Yeah, good point. Well, buffalo certainly resonate with me, so a buffalo hunter perhaps. You know, I’m very masculine in this focus, and so it kind of filters out the squaws and feminine identifications, which I intellectually imagine I am. But I’m not getting any strong impressions.

I’ve always identified with the buffalo hunters, and the warriors, and whatnot. I didn’t get any strong impressions one way or the other, with just the different family relationships. So father, mother, daughter and so on. So I figure I’m just part of the tribe, in some respect, and a male buffalo hunter.

ROSE: You have that down pat – the buffalo hunter self – indeed. But you were sometimes that, but sometimes not that. We’ll explain a bit.

You had to do this sometimes in a tribal status sense, but you didn’t enjoy this, that time. You had to do this. You didn’t want to do this. Imagine that – your not wanting to hunt the buffalo. But this was how you had to learn to appreciate this, in some ways: you hereby get to hunt bear.

You had to hunt bear in that focus because you had to do penance for a very big sin. You didn’t help the bears. You had to do the penance. You had to have the bear spirits inhabit you. This was because you didn’t do what, do you think, to the bears? Honor them, in some ways. So this was your very big allowance for appreciation for bear spirits, not buffalo spirits. This is a testy way to get you to connect a bit more with that focus. We’ll continue to, if you’d like?

PAUL: Sure.

ROSE: Do you have any impressions about this information?

PAUL: There’s something very evocative about bears. What was it? Jeremiah Johnson, or whatever that movie was, Robert Redford played a character alone in the wilderness, Caucasian, and he was a bear hunter, as well as a fighter of native people. Really, that’s what’s coming back to me. And I think there’s a natural inclination to be scared shitless to go one-on-one with a bear with those kinds of weapons in that time. Which was basically, spear, arrow, knife to hunt a bear – you know you have to go for the heart and whatnot – and that would take a real act of courage, prowess, and skill.

ROSE: You’re exactly correct. To say this another way, why do you think it was important to be the bear person you had to be?

PAUL: Oh… a shaman!

ROSE: That’s exactly it.

PAUL: Oh, a shamanic… (Chuckles) oh right, okay.

ROSE: You helped yourself to the bear spirits to be a courageous warrior. So you had to be a shaman in the process. This is why you helped yourself to the spirit sense in that focus: to be the warrior you wanted to be. You had to sense the bear spirit, in your ways, to allow yourself to undo him, you might say. This is to say you helped yourself to his spirit to be your shaman self.

PAUL: Right. It’s almost like a mergence, and even in the act of taking a bear’s life, you become that bear, you absorb its spirit, its power, and you portray that amongst your tribe. And you become one crazy motherfucker, I would imagine. (Laughs)

GEORGE: You’re the only one wearing their pelt.

PAUL: Yeah. Wearing the bear head, the claws, the claw necklaces. (Group talking over each other and laughter)

GEORGE: I just saw you like that.

ROSE: The bear was brown.

PAUL: (Humorously) Some serious juju there, Jojo.

ROSE: Yes, exactly.

GEORGE: You must have been stoned when you went out there (Inaudible with laughter)

PAUL: Well whatever bark or flower or plant or root, I’m sure, I’ve no doubt. (Group chatter and chuckling)

ROSE: They did a lot of this too, indeed. You all had access to the multiple kinds of plants that induced vomiting sometimes, then allowed you to perceive alternate realities, even this one. You can sense yourselves in that focus honoring your ancestors in spirit, who are who?

GEORGE: Yourselves.

ROSE: That’s correct. Yourselves, right now, at this moment. Imagine that – the other selves witnessing your wonderful gathering this evening, talking about them.

PAUL: Do they have a framework to even interpret that when they’re sober, or back in their indigenous body and environment?

ROSE: They do when they have someone to talk them through this, indeed. What to say about that, dear one?

You have the gift that you have now that you have of getting to the heart that the spirit world wants you to be in, to talk people through the effects that you learned through your own partaking of the drugs.[12] You have energetic powers, as well as verbal powers to help others through the effects in ways that are beautiful, as well as fulfilling. You’re allowing yourself to connect, in some ways, to him now to healp him translate the experience to them.

PAUL: That’s very cool.

ROSE: You have this in your DNA. This is not anything unusual or really remarkable, in some ways. This is how you do things all the time. You just don’t always appreciate this or understand, or even notice it. That’s how wonderful you are, indeed. Aren’t you?

Do take on your allowances for your Native American focuses. They want to connect with you. They are you, of course. They can teall you things you’ll be wanting to know in your days, also. The same goes for your connection with them, too. We’ll healp you to connect in spirit in ways that are beautifully allowing your shift also. For there are ways they have that you can use again, can’t you? Indeed.

PAUL: Mmhm.

ROSE: So do so. And we’ll allow your further questions if you like, dear ones, or impressions.

MARY: I have a question. I find that I’m not particularly interested in other focuses. But I think that if I were interested (Laughs) in other focuses, I’d be more interested in future focuses than past focuses. But I find that so much of the time when people talk about other focuses, it’s always past. I mean simultaneous time being what it is, why not more impressions of future focuses? I’m more interested in a focus of mine beyond the shift, than before it.

ROSE: In some ways they are the same, as you have a very big array of potentials, too. For example, you have the sense that there are other potentials about Mary that you can connect with, also. Right?

MARY: Yes.

ROSE: So they are only wanting you to connect with them if they are to be helpful. There’s no real other reason to connect with other focuses, or alternate selves, in this way. But to say there are reasons to only connect with past focuses, it is around this time of year a geanius thing to do. For you have many reasons to be sophisticated in the sense of wanting to go back to simpler times. This is almost a seasonal sort of inspiration that you get this time of year – Auld Lang Syne and all that. This is a very wonderful time to look back on the past year.

MARY: I must not be feeling nostalgic.

ROSE: Exactly. That’s exactly the word we wanted to use. To say this another way, you’re getting sentimental also in your abilities to allow your sense of wanting things in the past that were better. This is how you learn to be in the world: by looking at the past. To say this another way, this is very natural to look back to find out what to take with you. But to your point, there are reasons also to look to the future for this, for you have as many things to learn about that as your past.

To take on your future is a very big important thing also that is overlooked. The Elias information about the dream city, for example, is an excellent way to connect with the future self you have in your minds that you want to be.[13] You have every reason to explore these, dear one, so we suggest you do so. We’ll challenge you (Mary chuckles) to come up with a very wonderful focus in your future that you are also involved in with the others in this group.

Ontologically speaking, you won’t be involved with them necessarily, but they will be invoked in some way. We’ll allow you to be impressed with their abilities to formulate the reasons for being or not being in your focus. In other words, you’ll discover how you have to be in your future focus with your friends or without them. There will be reasons that will appear for not involving them in your focus.

MARY: Oh god, not prison again! (Group laughter)

ROSE: That’s exactly right (More laughter) there’s not any reason to believe…

MARY: Damn it!

ROSE: …this isn’t an opportunity…

MARY: (Laughing) That wasn’t the one I wanted to hear about, Rose!

ROSE: …to be rid of them, indeed.

MARY: Just kidding.

ROSE: So do take on your very ontologically suspicious way that Rose has of interesting you in your focuses in your future. For you have very many of them together, but you won’t necessarily connect them in the same time and space, is what we’re saying. Okay?

MARY: Mmhm.

ROSE: To say this another way, you’ll discover why you will want to have them around in your future. This is sometimes hard to explain. But the future focuses are a bit different than your past focuses because you have differently processed facts, in a sense, than your past focuses. We’ll say more about this in your future allowances. But to say these are important to discover is an understatement, indeed.

Good point, dear one. We’ll give you and everyone here tonight a gold star for your excellent participation in this evening’s allowances for spirit to talk to you, indeed.

MARY: Thank you.

ROSE: So continue to allow your beautiful selves to imbibe the precious things you bring to bear in your world today, and desire more beautiful things for yourselves in your future, indeed. We want to say that you’re doing a wonderful, wonderful job in your allowances for spirit. Do continue to love each other, and yourselves, so you can allow yourselves the most happy lives you possibly can, indeed.

We love you, dear ones. Take care.

MARY: Thank you, Rose.

PAUL: Thank you, Rose.

NARDINE: Love you, thank you.

GROUP: Exchange of loving words, and laughter, with one another.

(Rose Departs: 7:03 PM.)

(Transcribed by Nardine Neilson, July 28, 2009.)

 

Check out Paul's Review of this Session.

 

Endnotes:

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[1] Paul’s note: This is one of Rose’s neologisms (made-up words), a combination of Christ and create. For more info, see The Rose Glossary.

[2] Paul’s note: This is one of Rose’s neologisms (made-up words), a combination of genes and genius. For more info, see The Rose Glossary.

[3] Paul’s note: This is one of Rose’s neologisms (made-up words), a combination of tell and teach. For more info, see The Rose Glossary.

[4] Paul’s note: Treantea is the practice of exploring probabilities to seek additional outcomes that aren’t initially obvious. Sontering is the practice of breathing in essence. Resting-in-Rose is the practice of witness or silent meditation.

[5] Paul’s note: This is one of Rose’s neologisms (made-up words), a combination of feel and real. For more info, see The Rose Glossary.

[6] Paul’s note: This is one of Rose’s neologisms (made-up words), a combination of help and heal. For more info, see The Rose Glossary.

[7] Paul’s note: He is a Benedictine monk who belongs to the Cistercian order. I was so excited when I first discovered that there was a long standing, though little known, form of meditation that produces mind-blowing altered states like The Cloud of Unknowing within Christianity. For more information, see Contemplative Prayer: Traditional Christian Meditations for Opening to Divine Union by Sounds True, 1995.

[8] Joanne’s note: I’d recently discovered a focus where George was a gamekeeper in my employ who always brought great things that he’d caught. During the break, we were standing in the kitchen talking about the food he brought, and I was telling him how familiar it felt because of the many focuses that we shared doing that.

[9] Joanne’s note: I think George is joking because I was wearing bells on my ankles that night. I was also wearing beads, which Rose comments on later.

[10] Joanne’s note: That night’s potluck dinner included pierogies, mozzarella prosciutto log, chips, and crackers.

[11] Joanne’s note: Mary is referring to the 19^th century town of Deadwood depicted in the HBO series.

[12] Paul’s note: I experimented with psychedelics in my teens and early twenties during the post-Woodstock era. It was mostly recreational and I didn’t have a clue what I was messing with. Eventually I began to read the Don Juan books by Carlos Castañeda and learn about shamanic traditions in which to properly use these powerful, mind-altering substances. I don’t recommend the recreational use of psychedelics, and suggest instead that anyone interested find a shamanic tradition in which to properly explore and interpret the experiences under the guidance of an authentic teacher.

I also suggest the thorough study a valid map of the “unknown” reality like that provided in the Seth Material first, so that you have an adequate framework in which to more accurately discern the many subtle and causal energies you will encounter.

Finally, the practices mentioned by Rose in this session, sontering and resting-in-Rose also provide drug-free methods that produce similar mind-blowing altered states with dedicated practice over time (like the contemplative prayer practices of the Benedictine monks mentioned earlier).

[13] Paul’s note: For more information, see Digests: the city.