Q’uo here speaks, initially, to the broad problem of becoming an incarnatively created self, prior to turning to the question of the higher self proper. The focus is on the way in which the higher self may be of service in aiding the development of the self as it reaches the stage of evolution in which the spirit complex becomes a dynamic variable in its process. Finally, Q’uo speaks to the differences between the two polarities, positive and negative, with respect to the manner in which guidance of the evolution of self-hood is effectuated.
How does the higher self participate in the positive and negative paths?
I am Q’uo. We greet you in the love and in the ineffable light of the One Infinite Creator. It is our great privilege to be able to speak through the instruments who have come together in this circle of seeking. We are most happy to share our humble thoughts with you in the hope that you may find in our thoughts such inspiration or consolation as might serve you well from where you now stand. But we do ask that you keep in mind that we are but one voice in a chorus of voices to which you may listen, and we are not to be taken as authoritative voices, and so we do hope that you will exercise your discrimination, and feel no hesitation at all in leaving aside anything we may have to say which does not resonate of truth for you.
Having said that, and being confident that each here is of sufficient spiritual maturity to heed well our words, we may speak openly and honestly to the best of our ability in addressing your concerns.
The query you have brought to us relates to the concept of what we have called the higher self. And you are more particularly interested in how the higher self serves as a resource for those who attempt to wend their ways through the maze of third density life, attempting to grow spiritually through the process of polarization.
Now, as well you know, if there can be one pole, there must also be the opposite pole. And so it happens that there are two paths of polarization within your density: that which we have called the service to self, and that which we have called the service to others. We will begin by confessing to you that what we have to offer to you is biased with regard to this Choice. For we ourselves have tread the pathways long and arduous of service to others. We do have a perspective from which we may share our thoughts concerning the alternative pathway — that being the service to self — but we are not such as could, if we may put it this way, give you “pointers” at how to excel on that path. We feel free to speak with those in this group because we are convinced that your choice of polarity has been strongly made, and that it matches our own commitment to service to others.
Having said that now, we invite you, first of all, to contemplate what it means to be a self in the first place. And we might consider together the process of becoming a self or a functioning self, or one possessed of a sense of self-hood, in the younger years of your incarnation. To begin with, you have a wide variety of sensations, both externally and internally, and the feeling of the need to achieve a stasis of some sort, so as to be able to stabilize your selves in the great confusion of inputs you must process as a very young entity. It takes a good deal of work, we would suggest to you, to reach a point where even a minimal degree of comfort can be achieved within the incarnate being of your infant. It’s not always easy to see that the infant is very, very much involved with this work, but we can assure that, from our point of view, it is quite evident. So, we have said then that the first stage of the development of self-hood involves a minimal ability to maintain the mind/body/spirit complex in such a way that it may function in safety and in such a manner as to minimize the painful effects of harsh and seemingly random catalyst that abounds all around.
This need for stability continues, we would suggest, throughout the length of an entire incarnation, and we would say, further, to some extent, runs as a continuing thread through a pattern of incarnations that develop over the course of a series of lifetimes within the density that you now enjoy, which is to say, the third. It is true that the continuity of this thread seems broken from incarnation to incarnation, to the extent that you are under the heavy effects of the veil, whereby you know not who you are, or where you have been. But, in between incarnations, in that realm we have called time/space, there is a greater appreciation of this continuity, and there is the capacity to program, to some extent, a set of inclinations or biases or intimations that, while they do not typically rise to the level of consciousness, nevertheless do orient the young self as it begins to develop a sense of itself while gathering itself within the range of the experiences which it comes to have.
And so the self grows apace within the incarnative setting. And as it does so, it takes in a great deal from its environment. It generally has taken in a great deal from its environment far sooner than it can properly assess the nature of what it has taken in. And so by the time the sense of self begins to crystalize in a form which renders the mind/body/spirit complex able to negotiate its world in an intelligent fashion, so that it may pick and choose what it likes and what it dislikes, by the time that has happened, it is generally the case that a great deal of formation has taken place in a manner that you might call “behind its back,” so that every mind/body/spirit complex is a projection of factors it has taken in unwittingly into a realm in which it struggles to sort out — “wittingly” as we might say — what it likes and what it dislikes.
Eventually the self matures to the point that it has a somewhat complete sense of likes and dislikes, and the self you sometimes call your “ego” is complex interweaving of these likes and dislikes all based or founded on those factors or elements that were taken in before these likes and dislikes could even be registered in an intelligible way. Therefore, the upshot of what we have just described is that that which you call your “selves” when you have reached such maturity as to be able to have a focused sense of what that would mean — what you call yourselves — is already a complex of many, many different factors, not all of which you are in a position to claim complete authorship of.
And so it is not uncommon that, at some point in your life, you will undergo what is sometimes called an “identity crisis.” Because it begins to dawn on you that, something within you that calls out for your attention, is not fully the product of these factors that you have managed to assemble in order to have a livable self — that there is a surplus of meaning. But that itself is not quite the way we want to put this, for it is not that you have all of these factors of self-hood, and then a little more besides, it is that that which you really and truly are is actually quite otherwise than these factors, and it is this “otherwiseness” which, if we may so say, is your true self. Although even that is something we might wish to reformulate, because what is true there doesn’t necessarily match up at all to the concept of self-hood in the first place.
So we feel that we have reached a point where we may have succeeded more in confusing than in clarifying the situation. But, by calling your attention to this irreducible source of — shall we say: desire ? shall we say: longing? shall we say: need? shall we say: yearning? — this irreducible “something” that has made for itself a sense of itself, that begins to recognize that no sense of itself, that it has ever yet succeeded in making for itself, can be exhaustive in relation to that source of the making that one might want to call the true self.
So, with these considerations now behind us, we might ask: To what, shall we say, is this yearning directed? To what is this desire directed? What is the directing influence? What is the directing goal of those primordial acts of self-orientation and self-discovery that run the gamut from grasping desire to exalted yearning?
Is it, as some have thought, God? Is it, as others have thought, an idealized version of the self, the Uber-Ich, the super-ego? If it is the latter, surely, it is drawn from factors such as cultural influences and cultural ideals, often instilled by parental sources, or those sources that stand in the place of parents, such as your teachers. If it is the former, that is to say, if it is God which is the directing influence, or the goal, how might we understand God? Is God, as a concept, also a cultural accretion, or is God, as a concept and influence which descends from above in such a way that it cannot properly be understood in terms of any cultural influence, but is extraneous to that. But if that is so, what do we even make of the inclination to think of it as a concept? Would we not equally well say I have a yearning, and I discover that this yearning does not rest transparently in any distinguishable goal, and therefore it is infinite in nature, it is an infinite yearning? And so, if I can say that it is yearning for anything, it must be a yearning for the Infinite.
But now we have got ourselves in quite a pretty tangle, have we not? For if we are saying that the sustaining energy of self-hood that has drawn to itself a host of positive and negative factors (likes and dislikes), and out of that host, woven a protective membrane — if we say that and come to recognize that that which does the weaving cannot be reduced to that which is woven, and that that which has done this weaving, if it can be characterized intrinsically at all, is best thought of as a kind of yearning, a reaching-out, and that the reaching-out never ends, is infinite, and is for the infinite — that means I must conceive the self in the element of the infinite. But will not infinity itself, if drawn inward to this degree, militate against the very concept of a sustainable, woven membrane of self-hood? Yes, my friends, so must it do.
One who has learned to deal with issues of this nature, we would now suggest to you, has broached the problematic of the spirit. One who thinks of the self not as a product of this activity of “I-know-not-what” begins to move into a relationship of responsibility for the infinity it carries within. Such a one — such a one that is a spiritual one — must surely function in relation to a sense of self that is vastly different from anything that can be, shall we way, socially contemplated, materially contemplated, particularly contemplated. So there typically is, for those who come to the point of being able to recognize something of the nature of the configuration we have just laid out, there typically comes a point when that thought itself — this thought of the spiritual nature of the being, the irreducible nature of the true self, if still we may call it a self — will find that this is liberating. One is freed from the constraints and limitations one at some point or another seems now to have voluntarily taken upon oneself. And there can be a sense of exhilaration, initially, in this realization.
But then! Comes there not a moment when the difficulties of life, whether these are from without or from within, mount to the point that it seems just too, too much, too, too difficult to gather the energy necessary to maintain an enthusiasm for the unfettered self? And, just as it seems to be the case that the discovery of spirit initially has a liberating effect, so comes it also to be the case that this liberating effect, in the course of time, comes to felt as a burden. For, yeah, the responsibility associated with the maintenance of the self without the supports one, in an earlier age, had learned to rely upon, is a heavy, burdensome responsibility indeed. And now we have, full upon us, the dark night of the soul.
Where shall I turn for succor? Where shall I turn for support? Where do I turn to sustain hope? How can I conceive the nature of my innermost aspiration, when I can turn to no one or no thing, for guidance as to the question: Who am I, and what do I wish to become?
Well, my friends, we would answer you that, in this dark night of the soul, it is the wee, small voice of what we have called the higher self that may break through the clouds and mists of depression. And with that thought, we would transfer the contact to the one known as Jeremy. I am Q’uo.
We are those of Q’uo and communicate with your circle through this instrument at this time. We relay this instrument’s apologies for the allergic condition from which he suffers and thank the circle for patience. We will not communicate through this instrument overlong.
Picking up the thread of this search, this discovery of a selfhood that colors outside the lines of the ego, or [of] the concepts that come readily to the waking mind, we now rotate the sphere and examine this construct of the higher self from a slightly different angle than that which shines light upon the incarnate conscious idea of personhood, of moral and spiritual agent. This is the greater conception of self that is inaccessible directly to the mind/body/spirit complex through the mechanisms of the veil.
The original intent of veiled consciousness was to, in part, promote a choice in greater purity and coherence with the wholeness of the entity than could be discovered directly–that is to say, through the mere searching of the total self, for this searching was not necessarily unmotivated–it was lacking in intensity, an energy of yearning and journeying that is characteristic, we have found throughout our knowledge of the universe, characteristic with growth and transformation so that the medium of time promotes wider vistas of being a Creator in manifestation, being a Creator in time/space, being a Creator who, through the porthole of focus, can recognize a completeness of consciousness.
It is a conundrum or paradox because the resources of self-discovery must not be offered too easily. Who, or what, shall mediate this process of self-uncovering, of emergence in a fashion that feels authentic and natural, as distinguished from the self-construction that occurs behind the veil? We offer the higher self as a concept complex for understanding the self as participant, not as director. And making room for multiple configurations of intentionality that can be balanced and cycled through using the phenomenon of incarnation to shift selves through modalities and valences of energy expenditure that ring true.
There is more to say about the temporal component of this phenomenon, which is to say the whole self must exist, in the ultimate sense, as the Creator exists: outside time, and in some sense, outside space when plotted on the grand map of the Creator’s reflection of itself. This is what is so unfathomable even when intellectually contemplated by the mature mind/body/spirit complex. The idea that the unfolding of which the entity partakes with so much bother, so to speak, so much suffering at times, but perhaps more succinctly put, so much variability, this is all squared with a (we would use the term) post-temporal concept of this unfolding that will not be easily mentally modeled in any incarnate mind/body/spirit complex.
Now, my friends, we are not here to dazzle you, and it is a great tool of the growing adept to recognize when mentation is a resource that casts the light versus when entertaining thoughts of ultimate realities tends to muddy the waters and obscure that authenticity sought by the seeking self. So, that is to say it is unfathomable, it is incommensurable with the ego, and if you can simply take our word for it, as it were, this is the mechanism that we have found to be useful to cultivating those transformations that constitute the tagging along with the upward spiraling light.
One way to imperfectly consider the higher self’s input into selfhood is that it has the history or the plan of unfolding already wrapped up within it. And this is an easy if crude way to think about it. We encourage flexible and nimble thinking on this subject, for the mind is not designed, at least in this illusion, to let itself reason with no regard for time. You are still inhabiting a second density vehicle in which time plays a role in perception, and this should be accepted at a certain level of maturity.
The actually relevant and urgent concern is not in what the higher self has to offer in way of revelation. It is what the higher self has to offer in terms of orientation, so that revelation may occur on the lower level of consciousness, it needing no celebration at the level at which the higher self looks upon its wholeness. Here, my friends, we start to see a distinction in how the polarized paths facilitate yearning and growth, for one path seeks expansion across the boundaries of selfhood, not within the self but across selves. And one path seeks turning within to achieve a gravitational quality that may enable greater selfhood to be more at hand, and therefore, more imbalanced towards control and manipulation.
The question you ask us this day centers on more detailed thoughts concerning this polarized relationship between the parts of the self, and as we have stated earlier, it is well to think of these parts as participants rather than one calling the shot and the others making them imperfectly. Indeed, this recognition of agency at an angle from one’s direct view, a kind of peripheral creativity, orthogonal to the designs of conscious awareness, is embraced on both poles but means something slightly different, or shall we say, it is employed in the service of different ideas of how self relates to all.
Again, to summarize, there is the higher self as viewed from the conscious incarnate being and the conscious incarnate being as viewed from the higher self. And in the comparisons and contrasts of these perspectives you will find ample ground to understand in some small part what that participation will end up looking like as it effects this unfolding of the mystery of self.
We would like to open the next chapter of this communication through the instrument known as Claire, and at this time we would transfer to that instrument. We are those of Q’uo.
We are Q’uo, and we are with this instrument. Before we turn to a full-throated consideration of the distinctions in the relation between incarnate self and higher self, between the two polarities, we wish to draw out a few details from the foregoing discussion.
In the first place, it is noteworthy that, in the absence of a resource or a structure like the higher self within yourself, the incarnate relation of self to self would be unsupervised, if you will. Within the self is contained the totality of Creation. Each is a reflection of the totality of the infinite, and yet, each is also unique, distinctive from each other. Thus the totality has manifold expressions and yet is still the totality.
For this reason, were your relation to the infinite within you absent a guide from above, there would be a kind of chaotic or disorganized movement, even despite the yearning that the deep infinite within you draws out of you. There are many, many possibilities, for your expansion of the nature of self beyond the ego structure, its shattering and then reconstitution, and all these many possibilities can move you in many directions. And before you know it, your own relation to self can become a bizarre dreamworld that loops in on itself, perhaps even infinitely, since even a loop within the infinitude of self bears the possibility of infinite exploration.
These infinite possibilities leave open the primordial worry, if you will, of getting lost or getting stuck. There are potential cracks in your forms of expansion of self, of relating self to self. So it was discovered another retrospective agency would be helpful in filling these cracks, not to shut off possibilities of exploration of self by self, but to guide or to–perhaps “guide” is too strong a term–to smooth that exploration of self, and to offer unto self the possibility of the orientation we have spoken of when called upon.
Through experimentation it was discovered that the self’s relation to self needed to be protected in order for the Creator not to be lost to itself. So your exploration of the infinitude of self must bear a protection, but the protection cannot come from outside of you, for then it would be imposed upon you and function as a restriction of your possibility to know yourself. The protection must be a part of you, and this is why the resource of the higher self exists in the first place.
Now, notice also that the distinction in polarities, a service to others path versus the service to self path, is a distinction in relation from self to self. The veiling makes prominent, makes central, the relation between the self that is transparently available and the self that is mysterious and hidden, and these two must have a constant interlink or movement of energy back and forth to negotiate what the self will be.
Who, after all, will I be? For I, as I am transparently accessible to myself, have an idea of who I will be. And yet, there is a part of me that resists this idea and seems to have its own idea that, if I chose to be receptive to, I could perhaps gradually discover. And what shall I choose to do, I who have transparent access to my self-conception and also sense a hidden self that is me and yet also seems separate from me? What shall my relation to this strange part of myself be?
And this raises the question of whether the self, to whom I am transparent, is to be seen as a small part of a greater whole that is to be courted and engaged with mutual respect and admiration, or whether the self that is transparent to myself is to be seen as, in fact, the self that has primacy, and then all that is hidden to be subordinated or subservient to that self that has primacy? This, my friends, is the choice.
Now, since the higher self is a protecting agency from within the self–that is, from within this hidden, mysterious part of self, very deep within that part of self–since this agency is part of that hidden resource, the transparent self’s relation to it falls under the same basic dynamic of polarity. Hence, it is impossible, unthinkable, for the relation between incarnate self and higher self to be identical along the two paths. This relation, too, must be mirrored in the broader relation of the conscious self or the overt self to the hidden.
Now, consider the positive polarity. The higher self is intent on leaving space or making space for your incarnate expansion and your incarnate transformation from one configuration of self to the next. The higher self does not impose upon you the sequence of transformations; it is simply known to the higher self where it will all end up, and which potential leaks or holes need plugging to avoid getting lost.
The higher self is enthusiastic about offering to your incarnate resources, to your incarnate conscious self, what it can, but it is always present to its charge. In this regard, you might consider an analogy to the relation of the owner of the house and the butler or steward of the house. The steward knows more about the goings on of the house than the owner does. Yet despite this greater knowledge and greater capacity, the steward is yet subordinate to the desires and intentions of the owner. Now you must forgive us for introducing a transactional relation, yet there is something to this analogy.
Because you must remain in the position of issuing the directives, the higher self must remain in the position of supporting those directives. And so even though you may turn to the higher self for support and protection, even still, the ultimate choices and the grand choice of this density remain firmly within your hands. And should you ask your higher self who you are to become, you can expect silence.
Now though there is much more to be said about the relation between incarnate self and higher self in the positive polarity, we wish to comment on the opposite, for this might help further articulate the nature of the higher self. Notice that its role in relation to your incarnate, transparent self is fundamentally supportive. The higher self must accept you as you are and continue to smooth the path insofar as it can and insofar as it is charged to do so to keep Creator from getting lost to Creator. This, my friends, is a fundamentally service to others orientation; the higher self must be service to others in its orientation, or else it could not perform its function. For if it were not service to others, if in fact it had a service to self orientation, then you would find yourself competing against the higher self of this very incarnation, and you would not be protected.
For this reason there comes to be a fundamental discomfort or ill fit between the higher self’s role and the incarnate self that has chosen the service to others polarity. The higher self naturally accepts its role as supportive in the dominion that the conscious self, the incarnate self, will then claim over it–even if the incarnate self is not aware of the existence of the higher self, it accepts this as a feature of its responsibility. But the fundamental discomfort persists.
This also explains or makes clear how unlikely it is for a service to self entity to draw upon the support of the higher self; for to such an entity this would register as a weakness, the weakness of the incarnate self reaching for something beyond itself for strength. It entails that, in fact, what is beyond the self is stronger than the incarnate, transparent self; that is, in its opposition of transparent self and hidden self, it would seem in relying on these resources that the hidden self is, in fact, the more powerful. And this very thought is anathema on the service to self path.
So while the higher self makes itself available at all times, it simply is not well used by the service to self entity. And even in this reluctance or uninterest in using the resource of the higher self–even despite that, the higher self still performs its role of stewardship; it still fills the holes, ignored as it is.
And with that thought we will now transmit our contact to the entity known as Steve. We are Q’uo.
I am Q’uo, and I am again with this instrument.
We would now step back, and attempt to take a view which is such as to be able to encompass what, one the face of it, seems a great paradox. Let us first state the problem.
A higher self requires a view of self-hood which is not that of a delimited, separated, constructed, absolutely individuate being, but rather, a sense of self-hood that is free-flowing, that is open-ended, that is upward leaning, that is full of the joy of that love which may be received from above, from within, from below, from all around. And further, it is joyous at the prospect of reciprocating this love.
Were the creation of only a single polarity, we could end the matter there, and rest transparently in the characterizations of the nature of the higher self which we have given: as being a steward, as being a loving system of guidance, for that which aspires to reach ever beyond itself.
Well, you know that the higher self is situated in what we have called the sixth density of light vibration, in the middle portion of that density, where souls have learned to think of themselves as not just themselves, but rather part of a collective dance of self-ness continually gaining itself and releasing itself, in joyous communion with others. These characterizations would seem to fly far in the face of what we have described as the negative polarity, where the self would like nothing more, apparently, than to retreat into a condition whereby it wields power over all else, a power which is held jealously to itself, rather than to release its power into the general flow of the self-ness which ever effaces itself in the joy of releasing itself to the well-being of others.
How, then, might we think even the remotest possibility of spiritual advancement on the part of those who have opted for the service-to-self polarity, for it could well seem that a service-to-self entity would be limited to what could be accomplished along those lines within each individual incarnation, without a sustained sense of continuity of development capable of moving from one incarnation to another, so that a builded structure of self-hood with advanced spiritual capacities would be the result. How, we ask, could it be possible for a fourth, or a fifth, or even a sixth density being persist long enough on the path of negativity to traverse these various dimensions?
In order to address this question, there are two initial considerations we would like to offer you. One is the recognition that the service-to-self path is the path of separation, and the first act of separation is that of self to self. And now we have articulated the nature of that separation by saying that there is a higher self and, what you may call, a lower, or aspiring, self at the two poles of that separation.
Now the second consideration we would offer to you is that of the different nature of time as it is experienced in domains other than the space/time of third density which you now enjoy. We have mentioned that there is, even to third density, a companion framework of manifestation, which we call time/space. Now time/space has been articulated, for example by the one named Dewey Larson, as a dimensional framework in which there are three dimensions of time to one dimension of space, which would make it reciprocal to the order of space/time, in which there are three dimensions of space to one dimension of time. Now, this is not precisely inaccurate as far as the ability to calculate certain measurements is concerned, but it is not very illuminating with regard to the way time itself is experienced in time/space, as opposed to space/time, where it tends to be somewhat linear, one-dimensional.
In time/space, time itself has the kind of fluidity or navigability or accessibility, forward and backward, that is absent altogether in space/time, so that, in space/time time is somewhat unrelenting, and cannot be repeated: time past cannot be regained. Whereas in time/space the sense of limitation is the situatedness one might associate with spatial location. Temporally, one is able to move, one is able to make adjustments, one is able to go back over, again and again, that which has been, through intention, established as an element of the being. And so it is that within time/space something of the order of a trans-dimensional atmosphere is possible to be created within a dimensional framework conducive to such atmospheres. And we will tell you that the way time is experienced in that capacity is so different from the way you experience it now that words fail, for there is little to go on by way of forming an imaginative sense of what that involves. And we will tell you, further, that, as you move up the densities, the experience of time becomes further and further removed from the kind of experience which you now enjoy in the veiled condition
Indeed, the very ability that we have of communicating with you in the manner, in which we do, is, in large part, because we are able to come to you from our position through your time/space. And it is for that very reason that you never knock on our door and find us out for the day. The availability of our communication, coming through time/space, gives a sense in which we are timeless in relation to your field of experience, although we would tell you it is not precisely so.
And so the upshot of these considerations is that the order of what we have called time/space, and what also have been called your inner planes in the more proximate sense to you, is such that there is a whole field of experience possible of an order quite different from what you would recognize. But it is an ordered field, and it permits activity that takes place in such a way as to be able to build upon itself in a way that is not exactly linear.
Okay. Having said that, we will now move to a consideration of the manner in which those of the negative polarity choose that polarity in such a manner as to be able to build upon that polarity from incarnation to incarnation.
We would suggest to you that there is a pivotal moment in the development of a mind/body/spirit complex which has achieved such integrity of its being on the negative path that it has reached the point we have previously described as the liberation. Having gone through that point, it has reached the moment that succeeds the initial exhilaration and feeling of freedom that that brings, and has faced the dark night of the soul. At that very moment it has decided decisively and, for what appears to be once and for all, that it will not release the potential of particularity, but rather hold to that potential, even in the face of the loss of all hope for redemption in the light of love. And it turns, rather, to an exaltation of the self as a particularized construct, which is a product of its own efforts.
Now, the adept who has reached this point may well have been able to reach into the realm of time/space and to lay down a marker in that realm, sometimes while incarnate, and at other times, only after a given incarnation has ended. The effect that this has, gradually, and over time, if we may use that misnomer, is to establish a zone, if you will, in which a certain kind of self-hood may be established that function in an ersatz manner as a kind of false higher self, or a higher self that is actually a builded structure of self-hood that is able to persist from incarnation to incarnation, and, in that capacity, to wield intimations and directions that come through as instincts to incarnate versions of the mind/body/spirit complex, moving off into the indefinite future.
And, in this way, that polarization of a negative variety that is begun in one incarnation may be built upon in the next incarnation, and the next, and so forth, even to the point of achieving the possibility of graduating and moving from one density to the next, or, again, to the next. And so, the structure of higher self-ness remains, in a way, even though there is not actually what you might call spiritual substance to the higher self. It is what, to one who has learned to function in relation to what we would call the actual higher self, would seem as a mockery of higher self-ness.
And so that gives a kind of shadow structure, resembling in some respects the structure which we have described on the positive path, but not actually able to connect up to the energies of the energies of the higher self such as they are emitted in the mid-sixth density. And what that means for the actual higher self of that mind/body/spirit complex that has resolved to evolve on the negative path is that it is left without connectedness, shall we say, to the mind/body/spirit complex it would love to be able to embrace. Therefore, it must undergo a very great sorrow of long waiting, until such time as the negative path becomes clearly a dead-end, and the great transformation is undertaken, and a reunion becomes possible.
So, with that we feel we have given enough of an overview of the circumstances of how the positive and negative paths are different with regard to the relation to the higher self, and what the role of the higher self in relation to each path might be seen to be. At this point, we feel that we have taken a good deal of what you know as your time, and feel it appropriate that ask that any further queries you have upon this subject be held for another time.
We are those of Q’uo, and it has been a great honor to be able to be with you this day. We leave you in the love and in the light of the One Infinite Creator. Adonai, my friends, Adonai.