Q’uo on the Complexity of Spirit
Founding Channeling Circle
Third Channeling Intensive: Session 7
Saturday, October 8, 2022

Introduction by Claire Dartez

Q’uo here explores the way that the complexity of spirit arises from the initial complexity of mind, as a result of points of contact between the two dimensions of self. The specific role of the veil is discussed, and the sense in which that catalyst which is unused by mind tends to seep through, as an undigested remainder, into the spirit, creating residues that contribute to the complexification. These, in part, seed the tendency of the spirit complex to be experienced as a dark and dangerous place.

Group Question

What does it mean for the spirit to be complex, and how and why did it become complex?

Channeled Message

(Claire channeling)

I am Q’uo. I am pleased greet you in the love and the light of the One Infinite Creator. We thank you for calling us once again to this circle of seeking. We remind you, as usual, that we do not wish for you to treat our words as authoritative. Rather, we wish for you to make use of them as an offering for your consideration, and to bring them into the machinery of your own mind to pass them through your heart, and to judge for yourself whether what we have to say is resonant with the sort of message that you are calling for.

We have been queried on the topic of the spirit complex. This is a most abstruse topic, so we will begin with the apology that our answer might not resolve all of the questions that you have upon the subject.

To begin with, we will attempt to describe the basic function of the spirit. You are familiar with the metaphor of the spirit as the shuttle that connects the mind to Intelligent Infinity. And insofar as the spirit is a connecting point between the two, it might seem to be dependent upon the two. So we need to step back and characterize the spirit in terms of its relations.

Now we treat this session as a continuation from the previous session, so we shall presuppose our description of the mind complex from the previous session. Now, what shall we say about Intelligent Infinity? This terms names both the origin and destination of the creation, the beginning and the end, as it were. The intelligence of Infinity, if the terms can really be treated separately, is its tendency, its push, toward creativity. In this regard, you might  think of the Creator as both dependent on, and fulfilled by, the creation; the two being, ultimately, a distortion of the single unity that is Existence, which we might call — and have called — Intelligent Infinity.

So, the origin and destination is the ultimate reality of all of creation: that unity, that mysterious unity, from which your diversity emerges and to which it will return. Now, since this unity is the ultimate reality, the foundation of all the diversity, then any distortion of that unity — any separation introduced into it — is built atop that unity. And of course the apparent contradiction between separation and unity is what makes it so appropriate to refer to that experience such as you enjoy as an illusion. The illusion itself is real, but it is not the ultimate nature of reality: it is constructed atop the ultimate nature, and can never fully disguise or hide the ultimate nature from you. There is always a way back, there is always an access point. And this, we might add, is why ultimately nothing may be lost to the Creator. For everything that is created still has an access point back to unity, because it is built atop that unity.

Now, having said that, the mind, as we have discussed, is full to brimming with diversity: that is what makes the mind such a focal point of experience. It generates a diversity within itself, and surrounds itself with that diversity. Now, as we have touched upon previously, your exploration of your experience, your living out your life as a mind embodied, is a reiteration of the original creative effort, the original Logos. And so the original creative principle instantiates itself further down into the microcosms, finding analogies at lower and lower levels of reality. And one of the most important of those levels is the mind/body/spirit complex which you enjoy, and which we enjoy, though ours is of a different expression.

And, for each further re-instantiation of the creative principle that gathers creation around itself, there is yet the unity upon which it is founded, and thus a way to return, as all things must, from their diversification back to unity. And in the case of a mind/body/spirit complex such as yourself, that mechanism of return is what you call the “spirit.”

In this way, you might think of the spirit as a tether that cannot be severed, an umbilical chord hidden from you that yet connects all the way back to unity itself. However, the unity is deeply contrasted from diversity of the contents of your mind, and for this reason, it would seem that there is a mismatch in tethering the one to the other, a mismatch in the umbilical that connects the one to the other. For how can all that there is in your mind be squeezed into a unity so compact that it lacks distinctions? How could the diverse possibly return to the unified?

We admit that this is a mystery for us as well. However, what we can say is that this mismatch is what makes the spirit complex itself of necessity so expansive. Consider the efforts of your consciousness: consider the effort to bring your consciousness into contact with the Infinite. After all, is this not what you attempt to do in seeing the Creator in yourself and others: to get a little bit closer to that unity?

Yet your consciousness is so full of many things, and in finding the mysterious unity — the great fullness of all creation — in finding that, one would have to discover the ground of all reality within each very subtle manifestation of diversity. The project is itself very complicated, since the reality, by itself, by design, is very complicated.

In a way, the whole point was a long and winding road back to the Creator. That long and winding road, then, reflects back into the umbilical that connects you to the unified foundation of all existence. It provides to you an apparently infinite series of steps to walk along that path, an infinite series of steps to build out the structure of your umbilical connecting you to the unified.

And so, building your umbilical itself, you make contact points between the many elements in your consciousness and the features of your connection to unity. Each little aspect of self must itself have a path of return. You must find a way to funnel the vast, expansive nature of yourself all the way to the singularity that is unity. Of course, this is not something that you must do within this lifetime: it is the project of the entire octave, so you may relax in the mind-boggling nature of the project. You will have time, my friends.

Now, the contact between mind and spirit is also relevant here. For, in a veiled existence such as you have, the umbilical is not before eyes, so to speak, but hidden. It is hidden at the base of the mind complex itself: the very foundations of the mind complex. And, at these foundations, the links between mind and spirit take on a more regularized structure. The funneling begins within the mind, and, passing down into the deeper nature of your own mind, the manifold nature of your consciousness must rediscover itself in its basic energy patterns. The mind must find a way to first unify itself, so far as is possible, before a venture into the spirit complex can consistently be made. And, since all of this is hidden from view in your illusion, the conscious mind must reach down into the unconscious over and over, to discover its more unified nature as a mind, and prepare itself for entry into spirit, there to begin the slow, gradual project of returning all the way to the ultimate unity.

This division of mind from itself is what you, and we, call the complexification of the mind. The complexification of the mind is the complexification of the idea of mind, since, after all, the mind contains many things, and those many things are themselves complex. But the idea of mind, in your illusion, is not simply a reiteration of the creative principle: it is a dual creative principle, each pulling in different directions, and generating a very confusing manifest reality for you, that reproduces, itself, the tension in the two creative efforts that are divided from one another. You could imagine an analogy to the brain structures when the small contact point between the two hemispheres of the brain is severed. The two structures begin to operate more and more independently. But even when it is connected, much goes on in one side that must be simplified to communicate to the other.

This is a reflection of the veiling. It does not cause the veiling: it is a reflection of the veiling. And we would also, by the way, warn against over-simplifications in which one hemisphere of the brain is suggested to be the locus of the unconscious mind, and the other the conscious mind. It is not so simple.

In any case, the idea of the mind is complex, due to this conflict between the two creative parts of the self. We would, at the behest of this instrument, now transfer the contact to the one known as Jeremy, and to allow further development, and further features of the nature of the spirit complex to come out. We are those of Q’uo. 

(Jeremy channeling)

I am Q’uo. We greet you once more in love and light through this instrument. We will be taking a bit more time to deliver the continuation of our message through this instrument. We ask your indulgence.

Primary in the pantheon of thoughts that stem from the original thought are those archetypes offered as a base for mind, as a root, as a fountainhead. We describe it as a fountainhead in part because we of Q’uo have long described one of the purposes for an archetypal condition within the experience of mind as something that is imperfectly described as purified emotion. This is often passed over when one ratiocinatively approaches mind as some sort of cold conceptual tool. It has this switching feature, this categorizing feature for the limitations that concepts provide for further penetration of the Creator’s essence. But there is a warmth as well, something that drives down into your feet standing on the ground of manifestation. We are suggesting that [this warmth] is in the emotions, these more multidimensional thoughts that elide your ability to label and fragment into systems. 

This diversification of energies is most useful to the creation of an experiential nexus that would issue from a focus of the Creator. And you are of course encouraged to purify your emotions, to work them back toward their source, through such disciplines and exercises as we have offered. We are not instructing you to do anything; we are simply recapitulating previous messages in order to cast into the light the hidden nature of the spirit’s necessity for complexity. 

When mind brings harvest of experience into itself and works with it to distill those items that are pure and of interest, there are remainders.

Let us delve into this more. To understand experience as a fruit lifted up to the Creator in heaven, you must make an important distinction between what is sought through creation and what is produced. Much is by-product of a sort. It is all perfect, desirable, and of some interest at some level. The complexity of mind functions in part to place each level of information retrieved from manifest experience into its proper place in the order of thought. 

This ordering of thought is a long running affair. It is part of the discovery process of a creation to perform what we might imperfectly and inadequately describe as a mapping. You are connecting levels of significance to each other and seeing which constitute others in this tracing back of love with the tool of light towards those pure thoughts, those thoughts that are round and have depth. All of it is a unity, so we would advise a limited amount of investment in the precise understanding of this mapping or placing things in their proper domain. This happens as a matter of processing experiences. In your life cycle this is part of the review process following an incarnation. 

Now, this process concludes, in a sense, when every ingress of spirit into the illusion is conserved and recovered, placed back in its area where it began its life, so to speak. However, there is something else running parallel to this conservation of energy, this recovery of pure thought and emotion. There are elements of these energies tangled up in these thoughts that do not fit the hole that was created when they were removed and sent into phenomenal reality to be experienced and felt. We would caution you not to place emphasis on this as a precise metaphor; we are at a level where you must feel this, not simply think it. 

To continue, these errant energies that ride along the thoughts processed by mind complex at the appropriate levels of mind must end up somewhere, for they are precious, my friends. They are precious because they are new; they [are] unanticipated product. This is inherent in the entire phenomenon of separation that, to subvert your saying, sometimes the [sum of the] parts [is] greater than the whole, somehow–at least the whole as the Creator once understood it. Therefore, this excess which the mind’s processing cannot account for must be handled at a different level, at a more primordial level. 

Again, follow us with your heart. It is there that you can start to appreciate what a complex of spiritual tools might avail the Creator, and why there would be a need not simply for a connecting cord between infinity and finity, but some reconciliation of the remainder left by the idea of finity. We are confident, my friends, that you can follow us so far without pigeonholing us. 

This is in part necessary for you to think about in a lateral manner because, as we hinted at in our last communication, there is something to be said for the mind’s function seen from a particular angle. We use words. Words force us into subject/object dichotomies. We invite you to feel around the edges of that rigid structure. 

We feel this is plenty to have communicated through one instrument, and there is more to be said from a different angle, so thanking this instrument for its patience, we now transfer contact to the one known as Steve. We are those of Q’uo.

(Steve channeling)

I am Q’uo, and we are with this instrument.

Through the one known as Claire, we addressed some rather intricate issues having to do with diversification of energies coming from the Creator, and the way in which this diversification feeds into the mind. And we particularly dealt with the sense in which the mind as you know it is not all known to itself, but rather has a portion of it beneath the surface, if you will. And we have suggested to you that it is the division of the mind into that which is what you may call “overt” and that which you may call “covert” which has been responsible for the possibility of the mind itself being complex. If we might phrase this just a little differently, we would say that the mind has achieved complexity through the division, in mind, between what is sometimes called “consciousness” and “unconsciousness.”

In the one known as Jeremy, we suggested to you the relevance of what you know as the archetypes to this diversification. At this point, we feel that it would be useful, given the complexity and difficulty of the problem at hand, for us to review these points in such a way as to frame them, perhaps, in a little different light while reminding those who attend our words that many of the words we must use will naturally be misleading, because we will speak of “befores” and “afters ” which, in the beingness native to Intelligent Infinity do not actually construe in quite that way. The reason for this is that what you know as time does not hold sway in Intelligent Infinity. So, our account of these matters will be distorted necessarily in rendering them in this temporalized form of before and after which is suggested and embodied in the very language in which we communicate these thoughts.

So, to begin again, then. Let us examine, first of all, the concept of complexity. And we would suggest to you that complexity is itself a complex thought, for it contains within itself diversity and unity in convergence. And, if we bring into play now the notion of an archetype, you can see that there have been, over time, as the archetypes themselves have been developed through exploration of the primal energies of the creation, that the centers of the convergence between diversity and unity are themselves complex. That is, they form a complex which is itself, once again, a convergence of unity with diversity.

Okay. Let us now introduce the notion of that archetype which we enumerate as the first, and this is the archetype of the matrix. You may recall that we have characterized the matrix of the mind as a correlate to the kinetic phase of Intelligent Infinity. You do understand, we believe, when we say “kinetic phase” that we mean that phase which has given itself over to movement. But we must admonish you to remember that, when we speak of movement in its primordial sense within Intelligent Infinity, we do not refer to that movement which you may recognize as occupying space, and which seems to presuppose that there is some thing in motion.

Here we take the notion of the kinetic or the moving in the primordial sense before — and there is that misleading word — before there is a creation, in such a way that we have to do only with movements within the “waters” of Intelligent Infinity, within the “vapors” of Intelligent Infinity. These metaphors are wholly inadequate. But we have movement. A kinetic phase suggests a kind of restlessness in Intelligent Infinity. And we say this restlessness is primal now in two senses. It is primal insofar as it characterizes Intelligent Infinity and it is also primal in the sense that it describes what is later inscribed as the first intelligible complex we have called an archetype.

The matrix of mind corresponds to the kinetic phase of Intelligent Infinity. Here the mind is that which restlessly reaches out —  reaches . . . reaches out . . . but for what? For chaos? No, my friends, it does not reach for chaos, because a deeper description of what mind itself is in this complex configuration suggests that it is the chaos itself which is the primal restlessness of the reaching. And, indeed, if you wish, you may look backward, in that time which is no time, to see that the correlate for this chaotic outreaching is to be found back in Intelligent Infinity. And we would say to you that now we have introduced the notion of mind as something in which a primal condition of Intelligent Infinity can be mirrored forth. We begin to have the ability to see that that which is thus mirrored forth has enabled us to articulate, within Intelligent Infinity Itself, a spiritual complex which is now, only after the mirroring, able to be featured as a complex of its own, namely the matrix of spirit.

Now, the matrix of spirit is to be seen as this primordial chaos which can, to the mind/body/spirit which sees, seem so baffling, so abysmal, so utterly disorienting that it knows no better name, experientially speaking, than the dark night of the soul.

Okay. So we say of the matrix that it consolidates, if you will, within itself, the paradox of the convergence of diversity with unity in a certain way — in a certain way that is kinetic, and that this kineticism, to the the extent that it is not gathered together into any kind of form, offers only the most minimal information concerning the nature of Intelligent Infinity. But even in thinking that thought, we can already see that it is not so that the matrix could be a configuration of mind, or derivatively, of spirit, that stands alone. For, this restlessness of movement, in reaching out in all directions, finds itself, surely, drawn into gathered patterns, into that which comes to be recognized as this and not that, as that which takes form. As if there were out there somewhere in these waters, in these vapors, as reflected in mind, a strange attractor, some factor drawing them into shape, or form, or meaning. And this is what we would call the potentiator. The potentiator being another archetypal arrangement whereby diversity can be rendered in a unity.

And so now we have two unities. And between those unities there is a connection. But of course there can be no connection unless there is the capacity for the connection itself to arise as a further possible perspective. And, in fact, when one designates this perspective as an archetype of its own, which we do when we say it is the significator, one realizes that, all along, the significator had to have been involved as the point of unity between the division that we have noticed between matrix and potentiator. And we will not go through the way in which these three archetypes, discoverable first in the mind, cast their shadows backward into the domain of spirit, for we feel that you can extrapolate from what we have said how these differentiations come into being.The overall result now being that the articulations of mind, as given in the archetypes — and we have dealt, for purposes of brevity, only with three — that the articulations of mind embedded in the archetypes cast their shadows backwards into that which is more primordial, allowing that which is more primordial — the primordial domain of spirit — to have points of influx and outflow that are differentiated. So that the primordial chaos of spirit, which always remains, nevertheless may be resolved into a more informative array of structured points of energy inflow and outflow.

Now, we have suggested to you that it is by virtue of articulations of this nature that Intelligent Infinity may become better informed with respect to itself. Understanding that these few words are very far from adequate to describe the process according to which all of these matters come into being and do their work, we feel that have at least made a small beginning in attempting to set up a framework according to which your query might receive an answer. Having said this, we will at this time pass the contact to the one known as Claire.

(Claire channeling)

I am Q’uo. I am Q’uo. For the sake of the practical application of these reflections, we will now attempt to bring the whole into perspective, that is the whole of our communication through these diverse instruments. We have attempted to describe the way, and the reasons, that the veiling of the mind casts its shadow back into the spirit, through the instrument known as Steve.

Now consider the experiential implications of this fact. The contact points between mind and spirit are formed around the basic structure of the mind. The entry point, then, into the funnel, or the shuttle, or the umbilical, to the great, expansive chaos of spirit, is organized by the basic structure of the mind complex.

You do not get to decide this structure: it is simply the nature of your mind complex. For this reason, the remainder, in experience, that returns back to you, as we described through the instrument known as Jeremy, the little bit extra, or the great deal extra, typically does not pass through the conscious mind, but instead returns, through the covert, the hidden, mechanism, and informs the contact points between mind and spirit. Just as there are influxes from the mind into the spirit and the spirit back into the mind through the more revealed, or overt, mechanisms of the mind that make contact with the spirit, the division of self against self that the veiling creates, reflects back into the spirit complex. In part this is because that veiling is never fully undone in the course of an incarnation.

Hence, the entryway into the spirit complex, is characterized by that persistent veiling, and so the remained that we described that returns into the spirit complex and informs it, takes on a dark shape, a looming shape even. We might even say it becomes the devil, and haunts you in your forays into the spirit complex. The darkness of the spirit, as an experiential phenomenon, is resultant from the many elements of self hidden from self that have extended into manifestation, returned back to the self, and passed yet through the hidden elements of mind back into spirit to inform the terrain of the spirit complex.

The effort to discover the self, to reveal to the self the hidden features of mind reflects into the spirit complex, and one can reasonably hope that, as the mind itself becomes less divided against itself, so, too, the spirit might become terrifying of an experiential domain. And thus the flashes of the light reveal the true nature of what was once conceived, or once taken, to be evil or devilish in form. For, prior to the veiling, there was, indeed, no devil at all.

Yet, for this reason, forays into the spirit complex remain, in fact, dangerous: for what is yet taken as a devil, as an evil influence, can in fact function just so in relation to your consciousness. Thus, the creation of genuine stakes, through the veiling of the mind complex, in the form of unmet or even unmeetable desires, worries, hopes and dreams and so on, is reproduced in the spirit complex in the form of genuine spiritual dangers that only exist because the illusions of the hidden self are reproduced via the contact points between mind and spirit.

With this summary, we bring the monologue to a close, and allow space for a single question, if there is such a question in the minds of those here.

Steve: I have a very brief question, Q’uo. It has occurred to me, I think really for the first time, how significant it is for the whole of the creation within this octave, not just third density, but also fourth, fifth and sixth, and (I presume) seventh, that it is structured archetypically by virtue of this initial veiling, so that, even though we say that the veil does not obtain in the fourth, the fifth, the sixth, or the seventh densities any longer, still those densities seem to have been structured fundamentally by the way the veil has operated in third density. Am I on the right track in that thought?

I am Q’uo. My brother, indeed you are. The third density is the turning-point of the octave, and it sets up the stakes that are played out in the remainder of the octave.

Steve: Thank you very much.

We are most grateful to have been invited to your circle once again. It is our pleasure, each time, to commune with your group, and we encourage you to celebrate the growth that you experience as instruments, and to accept the growing pains that you experience in so growing. The purity of the effort is the most fundamental feature, and not the perfection of the product. And so we thank you for keeping the purity of the effort in view.

So we take our leave in the love and the light of our One Infinite Creator. Godspeed, and Adonai. We are Q’uo.