Keeping  Still 

October, 1983

Session with The Herald, Held at Mississauga, Ontario

Copyright 1983 and 2005 – Sheila M. Street and

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(These notes were provided in an earlier session with The Herald, and were then distributed to the group to set the tone for the session, this being the first one being held at the earlier dates {October 1983 thru June 1984}.  This is Chapter 1 of The Seeker Sessions – Patterns in Life.  It should be noted that the speaker for this session was not the speaker for the one to follow; therefore, you will note a slight difference in how things are phrased, for instance. Several different ‘speakers’ are available, and occasionally two or more will share in the same session. Other than voice, tonal and phrasing changes, the material retains consistency and consensus, and the “group voice and purpose” remains constant.)

In this day of unrest, with rumors of war and warnings of great catastrophes coming at us from every direction, it is important to gain an understanding of the meaning of those words "Keeping Still."

Does "Keeping Still" mean that we do nothing? Does it mean that we just let the world go by and hid our heads in the sand like ostriches? No.

The Keeping Still that protects us in all perils is the peace that we can find in holding firm to our faith; in holding firm to the Foundation of that faith. And, in consciously knowing where that Foundation can be found, we have no other place to go, or no other thing to need, but that Foundation. In Psalms 46 we are given:

"Therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea: though the waters thereof roar and be troubled, though the mountains shake with the selling thereof."

The Foundation of the world is God. There is nothing that is except God manifested throughout the entire Universe. We are not separated from God, except that we give ourselves the illusion of that separateness. Psalms 121, verses one and two dispels that illusion:

"I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the Lord, which hath made heaven and earth."

In Keeping Still, we remove ourselves from the heckle and hassle of the distressed society that we find surrounding us. This is not inaction – this is action of a very high order, for in Keeping Still within the Presence of God, we are blending and harmonizing with the Foundation of all manifestation.

We become a channel, forming a portion of the stream of Life that flows continually into harmonious manifestation – the manifestation of the Earth, the Moon, the Sun, and encompassing the entirety of Creation. "There is a river, the streams whereof shall make glad the city of God, the Holy Place of the tabernacles of the Most High." (Psalms 46:4) The "river" has its beginning in the "mountain" and flows outward, expressing that mountain. In this is also the lesson of Keeping Still.

As we express ourselves in speech to others each day, we can keep in mind the words of Jesus to the seventy who were sent out as ambassadors of the faith "And into whatsoever house ye enter, first say, Peace be to this house" (Luke 10:5). In short – express Peace, speaking as an ambassador of God – that Peace is the active Keeping Still. Or, Keeping Still in speech and expression when the words or deeds would cause pain – "Be still and know that I AM God" (Psalms 46:10). Be still and know that because you are a part of that Eternal Foundation, no other person or no other thing under heaven or on Earth can move you when you are totally at peace within and without – Keeping Still.



This is a tape recording of a session given by THE HERALD. THE HERALD are a group of entities who describe Themselves as being of higher consciousness and creative force who speak through Sheila M. Street while she is in a deep trance state. Bud Cave acts as Director for these sessions. We would like to express our appreciation to the participants of this session.

{At the opening of each session, my Trance Director would communicate with THE HERALD to determine the level of trance that had been accomplished as They begin speaking, and to inquire as to whether conditions were appropriate to proceed at that time. If everything was as needed, then THE HERALD would proceed with the session}.

THE HERALD:  The concept of Keeping Still as it has been discussed in your evenings class can and should encompass many, many areas of your life. Keeping Still has its beginnings as a child. When you were an infant, when you were beginning to learn to walk, beginning to learn to talk, and beginning to understand those sounds that arrived at your ears, and making sense, in a way from those sounds, it was necessary for you to keep still at certain points. For instance, as you were taking your first steps, somewhat hesitantly away from the chair or the table, before you advanced, before you let go, there was a period of time where you stabilized, where you clung to the leg of the table, or the top of the chair. You stabilized, and as you stabilized, consciousness cleared. You visualized where you were heading for, and hesitantly, you lifted one foot from the floor, and moved it forward. Now, if you were successful with that first step, perhaps you became brave enough to attempt a second. Still somewhat within reaching grasp of the top of the chair, or the leg of the table, you may have advanced forward one more step.

There arrived a point of time between the first step, and the second step, where it was necessary to pause; to recalculate your direction, to recalculate your speed, and once again to visualize that ending goal of where you were heading for. And so you paused; you brought yourself into the pose of Keeping Still.

When your mother or your father spoke to you, and you were an infant just beginning to formulate concepts of languages, you found how your tongue would move in your mouth. It was necessary to listen very attentively at times to how the words were pronounced, and at times, you watched very carefully the movements that were performed by the mouth, by the jaw; you watched these and determined how the mouth would move to make a certain sound. In doing this, you arrived (at a point) each time before attempting to repeat the sound yourself, where you would keep still, where you would, with the mind first, hear the sound. You felt within your mind the vibration coming from your throat, and although it was a very short ‘keeping still,’ nevertheless there was a pause between the time that the breath would intake, and when you would actually make the sound.

In these perhaps somewhat over-simplified examples, you can find a profound truth: for those things that you do on a day-to-day basis, whether it be in driving your car, walking to the subway, or climbing into a helicopter, there is a certain consideration given as to the best means whereby to transport yourself. And then, there is the consideration – do I know how to drive a car, do I know where the subway stop is, where to get on, where to get off, or, do I know where the throttle is that will prepare the aircraft to levitate from the ground? All of these things given consideration – given thought.

Yet, as the thought is about to enter the mind, perhaps not more than a split second, yet there is a pause: a ‘keeping still,’ a listening for something somewhere, somehow to give you the absolute inclination to walk, to drive or to fly. As you progress as a spiritual entity, eventually you come to a point where certain instruction is being provided with regard to the nature of meditation. What are you attempting to do by meditating? Are you meditating primarily for the relaxation of physical? Are you meditating for inspiration? Are you meditating to provide healing to yourself or to another? Or are you meditating – just meditating?

First of all, it is perhaps helpful to have a clear conception of exactly what is meditating. In the widest concept, meditation can and has included any other afore-mentioned concepts; visualizing, finding inspiration and so forth. In the concept of the true purpose for meditation, in the reaching inward to find something that cannot be found on the exterior portion of the personality, one then enters a state of ‘keeping still’. A concept of meditation with relation to what you have been shown as prayer; prayer is the asking, and the talking to God, whatever concept you hold for God, and meditation is the listening for the answer – the listening for the guidance. It can also be stated that true meditation takes place in moment-points which can be extended. These moment-points are the points between active thought. When you meditate you clear: the mind becomes as a crystal pool of water, undisturbed by ripples. As a thought enters the field of attention, this thought then is a small pebble that has been thrown into the midst of the pool, and it ripples outward. Left to itself, the thought eventually leaves the field of attention, and once again, the pool is clear and smooth. At that point in time, you find the ‘keeping still,’ and you find the point of true meditation.

Now, it can be noted that some individuals have difficulty in not visualizing, and others have difficulty in visualizing. It is of great assistance at the beginning of meditation, in order to bring ones attention away from the ordinary track and train of thought, that one would be able to visualize to a certain extent. Perhaps the term passive day-dream would be better applied here, than to call this sitting as meditation. To a point, there is stillness; to a point there is concentration.

True meditation requires profound concentration: bringing the mind to a centre point and then letting go –– not hanging on to even that centre point. When one has found the stability, the knowing that there is no danger in letting go at that point of concentration, then one begins to experience a deeper, more profound understanding of the foundation upon which they are made.

Now, for the entity who has difficulty in keeping the thoughts still, or who becomes bored if the thoughts appear to stop, we indicate here, that perhaps you are looking in a direction where you feel you must be occupied at all times, in order to be productive. This is not necessarily so. Those who watch, those who wait, those who keep still also serve in their own way. Granted, the attitude of meditation in such profound state of ‘keeping still’ is not for all entity, or all time. However, you will find there will be certain points in the life, even the life lived within the confines of a city, when great service to yourself, by means of the energy that is received, moreover by means of the opening in the mass consciousness that is created, would assist greatly in the society, the civilization, within which you live.

Now – in ‘keeping still’ one first brings the attention to the feet. If the feet are still, yet the rest of the physical is active, perhaps the hands fidgeting, perhaps the wiggling about on the chair, perhaps the glancing around from this point to that point, attempting to find place to focus – all these detract from the ‘keeping still’. Much the same as with the child who reaches out to take a step from the chair, if the attention is distracted even for a moment-point, the child crumples to the floor. So it goes with your meditation; therefore, first bringing the feet to stillness, and relaxing, so that they remain still.

Then bringing the legs to stillness. Now again – if you are running along, and therefore moving at a steady clip, and all of a sudden one leg decides to stop, what do you think your next position will be? Indeed, you will be flat upon your face. Therefore, bringing the legs to stillness, together, and also in the process of doing this, with the concentration, keeping the breath still. By keeping the breath still we do not mean that you stop breathing, for indeed that would be disastrous. However, allow the breath to flow in and out slowly, evenly, with no strain, and also silently. So silently, that even as you listen in that profound quiet, you will find it difficult to hear your own breath. This is the breath of true meditation.

Then one relaxes where one sits, and the relaxation is allowed, from that point, from that base, to flow upward of the trunk of the body, upward of the spinal column. in doing so, because the spinal column is the command centre leading outward to all other portions of the physical, when the command for stillness has been received and obeyed by the spine, then all of the other portions will follow suit, perhaps slowly at first if they are not quite used to taking orders, however, eventually, you will find this to be so.

Then one brings attention and focus to a point within the mind, or perhaps selecting a point at the bridge of the nose, and lowering the eyelids slowly, one becomes completely absorbed into that one-pointed concentration, and one rests within, and one rests without – there is no movement of physical or of the mind at that point: then it becomes possible, with faith, to let go even of that point within the mind that one is holding.

How does one go about achieving the faith to let go to that extent? Again, we bring you back to how you live, what you do when you are not meditating. We bring you back to the points in your life where you encounter other individuals, where you associate where you talk with, where you interact with – all of these others, in work, in family, in play. Do you react? Or do you pause to think of how you will respond to whatever stimulus is given? Whether it is a snide remark about the pimple on your chin, or, perhaps, a very kind remark about the blouse you are wearing, or the tie you are wearing. Indeed, at first it may appear to be awkward to pause, to actually give thought to such simple activities.

Even so, at times, if one did give thought to perhaps the snide remark, one could then consider perhaps where it is coming from – what level of consciousness holdeth the other individual. Is the remark given to hurt, or is the remark given perhaps to draw attention to the other individual; and indeed so, if the individual gives the remark to draw attention, what then can you do to be of service to that individual? All of these things arrive to the mind that places itself in position constantly for ‘keeping still’. Therefore, to the remark that might be nasty, one can respond in kindness, and an understanding far greater can flow between yourself and the entity that gives the nasty remark. That understanding has its foundation in, and forms part of, that foundation of Love. That foundation of Love is God. The universe could not be created without that foundation, that love, that willingness to give in the sense of the Primal Will-to-Good.

Now, as you are part of, and not being apart from that Primal Will-to-Good, when you pause, when in consciousness you find yourself keeping still, then you can give a greater cause, greater measure of love to all that surround you; to all that come up to you; to all that perhaps will buffet you for your strength. Indeed, you may find at times, because you will attempt to follow the concept of keeping still, that certain individuals will buffet you to try your metal, to see how the tempering of it flows. Is it the true gold, or is it a show? Is it a false gold? What has been termed by those who would be fooled during the gold-rush, Fool’s Gold.

As you continue in your practice of keeping still, of not saying something that would hurt, of not doing something that would hurt, yet of dong nothing, or saying nothing rather than to react in a hurtful manner – as you continue these practices, the gold that you will mine will be a greater and greater peace within your own being. Because you are forming an active part of the foundation, you then are also adding to the peace of the mass consciousness, of the mass sub-consciousness, of the race, and of the civilization within which you live. Therefore, keeping still is as the stream that flows from the top of the mountain. The ice from which it flows, gradually melted by the sun, drop by drop into the stream, which becomes a river that becomes an ocean – be you as the droplets of water flowing from the ice that keep still, adding to that peace. Therefore, when you understand the words "I will lift up mine eyes unto the hills from whence cometh my strength," know also that there are many others on that mountain, on that sure foundation that also keep still to give peace so that the world develops in love.

And we are ready for questions.

QUESTION: I am not quite clear on the benefits to be derived from the stillness that comes in between the thoughts?

THE HERALD: When you are thinking, are your ears, totally, without restriction, open to the hearing of that ‘still small voice within’?

ANSWER: I think so.

THE HERALD: Most difficult, most difficult to be carrying on a conversation and to be listening to another conversation. Basically, as the thoughts are rattling through the mind, in whatever form, even if they are very sensible thoughts flowing through, nevertheless it is a form of talking with yourself. Now – when you talk to a friend, do you not also stop to listen to that friend? (Yes). Therefore the silence between the thoughts allowing the ‘still small voice’ to penetrate. And indeed, as long as the prattle of thoughts continues, the ‘still small voice’ knows its place, and it keeps still, until such time as it is allowed to speak.

QUESTION: Is it okay, in the course of a meditation, to reflect upon the thoughts that come during those times of silence? Is it okay to think in between the silences? During the meditation itself?

THE HERALD: Indeed so, and then allow space for the listening. The thoughts are given – indeed this will be one method whereby you will be communicated with – a thought would appear to you, not necessarily conjured from your own mind (perhaps this is a rather difficult way to putting it), yet can be interjected from that of your guides, or from that of the higher self, or of self; this becomes then, a thought, which then can be explored. However, if the thoughts are a continual rolling on, and on, and on without break, then it is next to impossible for that of guides or of high self to penetrate. Therefore the needs for the keeping still, the waiting. Then one begins to realize, also, where that guidance is coming from.

QUESTION: Are there any hints that you could offer to us on how we can remind ourselves during our daily activities to take those seconds or those moments of keeping still?

THE HERALD: If in your meditations you work toward a greater and greater stillness, and in between those stillnesses think of some of the situations during your day just past where keeping still might have been more profitable to yourself and to others, you will begin at sub-conscious levels to program a watchfulness that will allow you to catch yourself before you speak a rash word or move ahead into a scheme or plan that might be of less profit to you, to your own soul development and so forth; moreover that would be helpful to others.

Therefore, the practice of keeping still in the meditation will begin to reinforce the practice of keeping still in the normal activities of the day, and the practice of keeping still in the activities of the day, will reinforce the meditative keeping still. The basic point to be looking toward, would be the point where you gain a total realization of your oneness with creation and with the Creator. This is the practice of keeping still.

And we are through now here for the present.

{At the end of each session, the Trance Director assisted in bringing me out of the trance, with another prayer, and suggestions for bringing the physical back to a normal operating condition, at the end of which The Herald usually indicated Their blessings and that They were releasing hold of the mind}.

IMPRESSIONS: (At times I had "dreams" while in the trance state, which may or may not have related to the topic at hand. I recorded my impressions unto the tape as well, for future listening, as I sometimes could not remember the dreams if I waited until after everyone had left.)

In this particular session, the dreams were about the baby and chair, and becoming part of a mountain stream, which closely relates into the material received.