Q’uo here addresses the role of the will in the development of power, polarity, and expression of true character through activation, exploration, and unblocking of the yellow ray energy center. Vibrating more and more in a socially oriented yellow ray manner, one encounters opportunities to form a variety of attitudes towards will’s exercise, both by and upon the self. In the blockages and expressions of self this attitude evinces in having one’s will constrained or empowered through social structures, will achieves ever redoubled focus through the practice of channeling it through structures of social norms and authorities. One either aspires to worthiness to use this power to serve others as a value or to the power to bring other selves under control, learning in the process something about one’s nature otherwise hidden and vital to green ray activation.
How can the exercise of will and the expression of yellow ray power lead to green ray activation? What is the role of power in harmonizing with one’s social role?
I am Q’uo, and I am with this instrument at this time. We greet you in the love and the light of the Infinite Creator. We are most happy to be with you upon this fine autumn day, and would be most pleased to share our humble thoughts with you in the hope that they may be of some small use to you upon your path of seeking, recognizing that each path is unique, and what we may have to offer will suit some better than others, and in ways that are unique.
And in light of that, we would be very grateful if you would exercise your discernment in taking in what we have to offer, for we are not authorities. We are merely fellow seekers who desire to serve by way of sharing what we may of our own experience and perspectives along the same path that you are traveling back to the One Infinite Creator.
You ask today how power may be well employed in the practice of service within the yellow ray, and more specifically, what role will has to play in the exercise of that power. We take it from the terms of the query that you understand that the chakras or energy centers are central to the manner in which any expression of the self may proceed, and given that the yellow ray is one which follows upon the development of the orange ray and the red, we find it useful to take a run up to the question, so to speak, by stepping back to a very brief consideration of the way that will forms in relation to power in the red and in the orange rays prior to achieving that more complex orientation that permits manifestation in the yellow ray.
You will recall that the red energy center is that which deals primarily with issues of survival and primordial manifestation of self in such a way that the capacity to persevere as an entity is the central consideration. Now, the role of will in this primary sense is not articulated beyond a certain point, for the capacity to persevere is predicated first and foremost on the ability to take up a relation to a world in which that perseverance is not necessarily a given. Thus already there is a kind of oppositional array, if we may so describe it, within the energies that arise, first and foremost, within the lowest of the energy centers. These energies must see to it that they are expended in such a fashion as to maximize the opportunity to continue that expenditure, and any of those many, many possible arrangements in the environment in which the fledgling mind/body/spirit complex seeks to find its way can be detrimental to the possibility of that ocntinuance and must, therefore, be taken into account, and this requires a measure of intelligent interaction.
Now there is a fairly smooth, which is to say not entirely uninterrupted, passage from this more primitive configuration to one where the self begins to see itself as an individuated being with certain characteristics which it wishes to preserve, and these characteristics that it wishes to preserve, and these characteristics go beyond merely the survival of the entity. And so there is a kind of give and take between self and environment that comes to pass as the sense of who the self is coming to be is developed. Typically, this development takes place in relation to more older or more established selves already available within the environment, and these you know as parents or, in some cases, elder siblings. And so there is a sociality already at work in the early formation of a sense of self, which requires that the power to be a self be enacted in relation to forces which constrain that power in one fashion or another.
Now if we continue this dynamic into the vastly more complex forms that self-expression take in the yellow ray, we see that the function of manifesting the self in relation to this yellow ray can become extremely nuanced and, we would say also, most often quite vexed, because the constraints that can be encountered are manifold and can inhibit the expression of the self as it grows into a fuller sense of what it means to be a self. And at the level of yellow ray, one generally tends to encounter the first well-articulated experiences of the attempt to be of service.
Now you will realize that service itself can take many forms, but we would like to remind you that, of these many forms that it can take, there are two basic orientations: that of serving others in an attempt to enable others to make progress in their own path of upward development, or that of serving the self in an exclusive effort to make of that self the most that it can possibly be. The third ray or yellow ray experience is one which is fairly intensive insofar as the self that seeks to serve in one way or another will find that this service can be offered only in a context in which there are already afoot many, many forms of service, many of which have been institutionalized in ways that give broader context for every possible effort that may be made. And it is quite a complicated matter to navigate the vast array of energies and structures that inevitably are encountered in every single particular effort to be of service. Some will be encountered as inhibitions upon one’s effort, and some will encountered as potential augmentations of the capacity to serve, and the learning of the ability to distinguish between the two constitutes a large portion of the experience of yellow ray life and yellow ray activity.
Now, you are interested in the way in which expression of power may be a factor in this process of development. And it is true that the development of will is an essential portion of that question, will and power being considerations which, to a very large extent, go hand-in-hand, particularly in the yellow ray. We will address the question of power if our humble efforts at communication are successful in the course of this communication, but we would ask this instrument to begin our search into this problematic by focusing its efforts on the matter of will, which could be said to be the subjective side of the equation.
Now, we could characterize will in general as the centering point of the process of self-navigation throughout the realms of the creation. It is where, in short, the individuated being lives. Without will, the principle of individuation would fail to take hold.
Now that may seem to be an exaggerated statement since in fact it would be hard to discern something at work within primitive forms of life, such as you might find in first or second density, from the standpoint of the experience of will that is familiar to you in the third density. But we would say that the will is a much broader and deeper consideration than is generally recognized in third density. We may liken the will to what you call your iceberg, in the sense that an iceberg is often such that it is visible upon the surface of the waters only as a small portion of its overall being, the greater portion being underneath the surface.
And so we would say it is true of the will that that which is immediately experienced as will is but a small fraction of the total reality of the function it represents. And so to attempt to mobilize the whole of the will from the point of view that is available upon the surface as a reflection to the one who contemplates its capacity is quite a difficult responsibility, and one that adds a great deal of confusion, typically, to the experience of attempting, first of all, to discover the nature of one’s own will, and then secondly, to render that will effective in manifestation. One could say that an individual act of willing tends to come with a host of unintended consequences, and this host can very easily so overwhelm the original intention that it completely loses its way and becomes frustrated, so much so that the result can be a general despair that the self could ever reach the point where a conscious intention could meaningfully be laid down in relation to the much vaster domain of the life lived beneath the threshold of consciousness.
We would say to you, however, that what may be called the first article of faith is that these intentions which one may lay down are not hopeless, are not without effect, and in fact, can be greatly effective when they are properly aligned with both that dimension of the individual life, which lies beneath the threshold of consciousness, and the larger domain of third density experience that involves the relation to other selves. And we would suggest to you that of those two factors, the second is less in importance than the first, for that relation to your other selves is what allows you to make that choice, that moment of decision which will orient your effective relation to all else including those elements within the self that are not immediately accessible to you.
And we have said that this choice relates to how you shall treat these other selves; whether you shall treat them as values in and of themselves, that it is your function to encourage and to serve, or whether you should treat them as values only insofar as they might give to that self you are in the process of creating more power to be itself considered individually as distinct from all others. The choice that may be registered in relation to this question will go a long way towards the attitude that one takes up to the portion of the self which lies beneath the threshold of consciousness. And the function of effectiveness or power of manifestation will be likewise bifurcated in light of that fundamental choice.
And with this, we would at this time like to transfer our contact to the one known as Nithin. We are those of Q’uo.
We are Q’uo, and we greet all in love and light, in light and love.
The concept of will is a fundamental aspect of this Logos in the sense that it is a, let us say, sub-concept of free will or of the law of confusion. A mind/body/spirit complex’s relationship to will does indeed start to form in the red and orange energy centers, which then gives rise to its application in the yellow center. The iceberg analogy of will is indeed an appropriate one, and in learning and discovering oneself, will at the red ray and the orange ray begins to give rise to an orientation well before the exercise of will in the yellow way that can predispose an entity to service-to-self, service-to-others, or indeed a sinkhole of indifference.
Those entities who attempt to harmonize their own will with the seemingly ever-present and common societal distortions that tend to lead one to the sinkhole of indifference, can cause an entity much confusion in the crystallization of the will in even the red and orange rays. It is not that the many cultural distortions that seemingly abrogate one’s will—such as notions of family, duty, or loyalty—are incompatible with the polarity of service-to-others or service-to-self. But when one begins to attempt to harmonize the will upon the foundation of something other than the two polarities, it often causes confusion and an inefficient use of energy that has difficulty promulgating upward through the energy centers. So it is indeed important for a mind/body/spirit complex to make the choice, so to speak, of polarity in the exercise of its will at the red and orange ray before significant yellow ray work can be done through the exercise of will and power.
With respect to the exercise of will at the yellow ray level, it is ultimately an offering to other selves on a group or societal level that an entity undertakes by using the will at this yellow energy center, just as polarity and the respect of free will are interrelated, for the positive entity practices acceptance of its own free will and of others’, and the negative entity practices a more control-oriented approach towards its own will and the will of others. And by that we mean that the crystallization of will for the positive entity often involves delving deep and harmonizing, or attempting to harmonize, and accept the many conflicting, or seemingly conflicting desires, wants, and pulls of the subconscious mind, smoothing the conflicts that can arise from a lack of acceptance of opposing desires. Similarly, a negative entity will attempt to empower its own will by practicing a more control-oriented approach, where increasing the distortion of certain desires within the self so that it may control or enslave the conflicting desires is often an approach taken.
The aforementioned approaches of both polarities often take place at a red and orange ray level, but it is the same approach that is often applied in interaction with society and other selves in group settings that gives rise to the exercise of will and power at the yellow ray center. The positive entity uses its will to offering to truly serve others, and there are a multitude of ways service may be rendered. In some cases the positive entity, when dealing with entities who truly wish only to sleep, might offer the comforts of sleeping.
But more often those who come in contact with a positive entity at some level may be ready to become more service-to-others oriented. And for those the offering is often one of healing and often one of providing a support and a structure and even a path for how they may deepen their own positive polarity and fully make the choice here on third density Earth. And even how they may perfect the choice of service-to-others here on Earth that is transitioning to fourth density. And it is an offering that fully respects the choices of others to refuse the so-called offering of the positive entity, for the positive entity accepts the choice of others.
The negative entity predictably offers the teachings of service-to-self, but also for those who perhaps wish to sleep, offers a different, more controlling and hierarchical offering of enslavement of those who wish to sleep. And indeed, in some cases the decision for negative orientation occurs deep within the subconscious, and on the surface conscious level, a negative entity may not fully realize or may be in willful denial of the path they are on, for they truly believe that their vision of the world is one that helps others, but they fail to fully respect free will, and it is this essential aspect that furthers the negative orientation of their offerings at a yellow ray level. And indeed, the stories of Maldek and the two wanderers upon Venus offer an example of how the saying of “the road to hell is paved with good intentions” shows us that the conscious intentions are only one aspect of the exercise of will and power at all levels, at all energy centers, but especially at the yellow ray center.
We are those of Q’uo and we now leave this instrument and go to the one known as Jeremy to speak further on this question.
We are Q’uo and are with this instrument at this time.
The recognition of the contentious distortions that resonate with the yellow ray energy center can find oneself looking without, out into the crowd. For in this density, you are first experimenting with the reflective self-awareness that sees the self in a chosen role. It is not the warm embrace of the pack; it is not the belonging of social memory. It is something in between, a road to be walked carefully so that one can find that great expression of self that society reflects back to one.
This begins with the channeling of that identity that demarcates the self through the yellow ray in those at first halting and retreating steps. Gradually, ever so slowly, through incarnation after incarnation, one finds the center, not as an act of will, but as the fountain from which will emanates. And this makes one a resident of the complex in which one finds oneself within an incarnation. One studies the self-expression and begins, after long treks through the miasma of the crowd, to recognize other selves worth trusting, a reflection of the trust one finds in oneself as this center gains definition and the recapitulation of lower chakra balances brings all into a kind of harmony within the self.
This harmony has a key to it. As one learns to give the self or learns to draw other selves into the self and minds this bifurcation of the forward path that polarity represents, these societal roles that are articulated through the self’s discovery of self in the three lower energy centers can then choose a way to work with those higher centers. And this begins with a kind of attitude, so to speak, towards that center in which pain begins to unravel the great mystery that keeps one offering the self or drawing others in, that hints that one should try a kind of vulnerable offering or mimic the offering as a ploy to arrange the crowd into its chosen order.
Indeed, as one walks the path of that which is not, one learns intuitively and affectively to stimulate others’ green rays as ways of providing a simulacrum of that which draws one towards the light. And this cynicism can infect the mirror of society if one cannot remind oneself in observing this distortion that the promise of harmony in the masses begins within. It begins with a creative assertion of a new tender shoot of selfhood. What we are attempting to describe is the path from yellow to green that either seeks to express it as an audacious and heartfelt, sincere act of sacrifice, or that sidesteps it and seeks to perform an end run around this center that reeks of folly to the negative.
Now, it is not the case that the choice is an act of this will that we have been discussing through your circle. The will finds its completion of circuit increasingly through this choice as it learns confidence and stability in a higher ideal. And one learns to recognize in the crowd, in the mass of faces, the face of the Creator. The attitude towards this Creator is key, for it can bring about a sea change in the life pattern and can be recognized by the increased definition of a center of self that now sees itself not simply as a center around which one’s traits, distortions, memories orbit, but now recognizes a greater orbit around which one can identify with, and this identity need not be conscious. In fact, it is often better not to reify it into some sort of model for this is an unnecessary stricture on what is the creative upsurge.
We offer you the concept of the social matrix as a kind of testing ground for ideas about what the self might be, so that love and its recognition without can inflect something deep within, each barrier to full flow into the green ray center relaxed, and be strengthened so that one must not despair simply because a given experiment runs afoul. It is in each of these moments of finding love that one can truly not simply exercise will, but discover will and recognize the power that flows through the positive entity and is corralled by the negative entity with an extreme concentration. In the harmony that resonates through this phenomenon, you will learn to recognize the polarity obtaining at a given moment, and you will learn how to become comfortable living in the full spectrum of the Creator’s light and love.
Only this confident expression of selfhood can construct a method of coordination that has potential for frictionless cooperation. We do not suggest that you identify friction in your life as some sort of warning. Indeed, it is to be embraced if you walk the positive path. It is to be exacerbated on the other, and all of this redounds to a harmony within that is a true building block for the common dream that begins to come into view in the next density.
We are those of Q’uo. At this time, we would offer our contact back to the one known as Steve to close this session. I am Q’uo.
I am Q’uo, and we are again with this instrument. We would now bring the discussion back to the problem of how a will polarized in the manner in which we have discussed relates to the dimension of power.
In the third density experience dominated by yellow ray, you find a wide array of centers of power available in the social structure in which you are raised, so that as the young entity grows, it may aspire to one or another of these centers of power which are also recognized as authorities. One wishes to have the authority appropriate to being a doctor, for example, perhaps a lawyer, perhaps a political figure, perhaps an educational figure, perhaps a business figure. There are many different kinds of authority which one may wield when one has assumed the mantle of given social roles.
And we would say that each such social role has to it a two-sided character. It can be used or abused, we might say, and we suggest this value diversification on the basis of an initial value which we would lay down as that which characterizes the value prevailing in this group, the value of service to others.
From the standpoint of service to others, an abuse of authority is one in which the authority becomes so invested in the exercise of that authority that the sense of self is tinted with the empowerment associated with the capacity to exercise that authority, that the sense of self is tinctured with the empowerment associated with the capacity to exercise that authority, which will relate to other individuals. Already when this happens, there begins to be an abusive relation to that power, for if one perchance finds oneself thwarted in the exercise of that power, one can very easily begin to take it personally and to find arising within the self the motivation to redeem the sense of threatened selfhood by further empowering that authority. And precisely at that point, the exercise of that authority becomes arbitrary; it becomes abusive.
Now, having said this, we would also say that the honor/duty associated with the exercise of societally generated authority or power centers is not something which one can lightly lay aside. For any overview of the society in which you live will demonstrate that it could not function in an orderly way that permits the integration of the hopes, the dreams, the desires of those individuals which live within it, without some strictures, the maintenance of which is associated with social functions embodied in individuals with authority. And these roles require that this authority be expended or manifested in such ways that they will affect other individuals, and to that extent restrict the range of the free expression of the individualities in question.
Now, we would emphasize that this use of authority comes with a great sense of responsibility, and that that responsibility is never to be taken lightly, and less and less so as the extent of that authority increases. Thus it is well that one who finds oneself in a position of authority, however that might be conceived, should reflect again and again on how that authority is being used. And in the process of this reflection, it is sometimes necessary to come to a recognition that the societal expectations associated with that authority need, in a case-by-case basis, to be amended or in some cases canceled altogether. And thus it can happen that one discovers that the best use of authority in a given occasion is to relinquish the authority altogether, or to not enforce a stricture which is the norm for a given situation. And that requires a great deal of sensitivity and a great deal of personal responsibility, for one realizes that one puts oneself at risk anytime one deviates from a social norm.
So, having said these things, we would now once again ask those here to step back and to reflect on the attitude that one may take toward the authority which one may find oneself to be in possession of. And this can be the most tricky question that a member of a social complex can be asked to contemplate. For one who is young within a social complex does need to aspire in order to gather sufficient energy to an effort to qualify for a position of authority. What attitude should one take towards that aspiration, we invite you to ask. Is the attitude that one wishes to be in that position of authority the proper attitude, or would it be better to ask oneself whether one wishes to aspire to be worthy of being in that position of authority?
Now, if the latter attitude is the one that is, in the depths of will, whether consciously or unconsciously embraced, chosen, then the question of whether one’s worthiness is crowned with the success of the actual endowment of authority becomes one of secondary importance, not primary importance. And it can indeed be one of life’s great lessons when one finds that one does not, so to speak, get one’s just desserts. Indeed, we do find that just desserts, truly considered, are somewhat of a rarity in your dimension.
And so there is almost always a mismatch between worthiness and the crown of success, and that very mismatch can often lead people to despair of the true justice, not only of the particular social complex in which the self dwells, but also of the creation itself. Upon such occasions, it is well to remember the strong distinction between worthiness of power and power itself. If one aspires only to worthiness, one will find that, if and when power comes to one, far more likely is it that one will be worthy in allowing that power to have its sway to the benefit of those whom it reaches.
In reflecting upon the question of what one’s attitude towards these authorities which one may enjoy truly is, one does well to contemplate the path one has followed in the acquisition of these authorities. What impediments did one have to overcome in this acquisition? Were the impediments largely impediments of the self, capacities that had to be realized, incapacities that had to be overcome? Or were they impediments offered by other selves in competition with the self for the honor of that authority?
And the more that one contemplates those circumstances in which the context of qualification for authority was competitive, the more one will tend to realize that that context itself is a deep invitation to the abuse of that authority. For one very likely will have embedded in the personality structure an appetite for the authority one has had to fight to achieve, and in so fighting, will have sublimated a contentious relation to other selves that can entirely color one’s point of view, very often in ways that are little suspected.
So in sum we would say that the exercise of power in third density is as much a temptation as it is an opportunity—as much, we say, in order to maintain that balance and perspective which acknowledges that the self may serve itself or serve others. And at that moment that the yellow ray does open to the possibility of a higher realization of the possibility of being a self that does not conceive itself as fundamentally restricted to the parameters of a conception of empowerment held solely to the self.
Once, we say, the green ray begins to shine as a possibility and the heart opens to a more expansive vista of self, the allurements of power will cease to have sway. That does not mean that power disappears. What it does mean is that power which comes to one is allowed now to flow through one, not for one’s own benefit but as an expression of love.
And with that thought, my friends, we would bring our communication today to a close, allowing now for one query if that should remain on the minds of those present. We are Q’uo, and we would ask if there is at this time one query.
(No positive responses)
It being the case that we hear no queries, we would at this time bring this communication to a close, thanking those who are here present for their devotion. We leave this instrument and this group in the love and light of the One Infinite Creator. Adonai, my friends, Adonai.