In this session those of Q’uo discuss the breadth of concerns and implications resulting from attempts at magical practice on the service-to-others path. With no shortage of cautionary admonitions, several elements of disciplined study and self-inquiry are explicated briefly, including the role of the energy centers, the choice of polarity, the archetypal mind, and the shadow self. The well grounded access of the higher self then plays a pivotal part in the positive adept’s transmutation of the negative energies at work in many conditions we might seek to affect through magical working. However, Q’uo continually remind us that this work demands immense levels of preparation and focus not required for third density polarization, and we can safely effect good through more modest forms of service.
When we work in a polarized, magical fashion, how is that polarity balanced? In service-to-others magic, how can we make room for the negative balancing? And how should we think about our work when we see so little?
I am Q’uo, and we are with this instrument at this time. We greet you in the love and in the ineffable light of the One Infinite Creator. We are most pleased to be able to share our humble thoughts with you at this juncture, and would ask that each here exercise the utmost discrimination in attending to those points of view which we have uniquely to share with you at this time.
We have been given a topic this morning that is deep, almost to the point of being inexhaustible, and demanding with regard to how the question of magic may be related to your third density experience. For we would begin by admonishing you that, in the strong sense of the term, magic is not an activity appropriately undertaken by any but the most advanced adepts of your density. And even then, we would suggest the utmost caution is in order. In a less strict sense, on the other hand, we would admit that magic is, within your realm of experience, so commonplace as to be almost something that falls beneath the threshold of everyday attention.
Now, one might suppose that a middle ground could be sought so that the work of the advanced adept could be stepped down, so to speak, and the mundane sense in which magic pervades the everyday life could be stepped up to find a place to get a footfall so as to make a beginning. We would suggest to you, however, that that middle ground is actually lacking, for the difference between the high and strong sense of magical manifestation and the low or commonplace sense turns on the function of the conscious development of the power of focused intention. And this power, as it is in the process of being developed, is not without serious danger. And in fact, it is perhaps at its most dangerous at the point at which the fledgling adept undertakes the project of seeking magical power.
Let us begin our consideration of the nature of magic with the everyday sense, where not only is it not particularly dangerous, but it is an almost inevitable portion of the mobilization of human energy. For here we have the circumstance in which every project which you may undertake in your world involves a disposition of the will in one fashion or another, and the possibility of successfully completing these projects requires that the will shall have learned to sustain itself, very often in the face of adverse conditions, and in this way the self that you have evolved as a shell or container of your energies is able to have effective outreach into the social energy complex which you enjoy.
We have started with this consideration in order to highlight the point that the salient feature of magic in all forms and at all levels is that of will, and that will is a function which comes to be strengthened through its use in the course of many, many incarnative experiences and throughout the course of every single lifetime. That same faculty of will, when brought to a very fine point of concentration, is precisely the motivating force, shall we say, characteristic of the work of the highest adept. So it is useful to begin our consideration of this issue by taking note of the process of moving the will into a configuration whereby it can function in a magical sense, in the strong sense of the word. And for purposes of examining this question, it is useful to take note of the energy centers.
Now, the energy centers, as you may understand them, are somewhat dual in their nature, for they are points both of ingress and egress for the energies with which the self is concerned. The self takes in what we have called catalyst, which creates within the various energy centers a response, and is one of the ways in which the energy shell of the individual processes and opens itself to the experience of the world around it. The self, however, is never simply a receptacle. It also engages with the world by projecting from itself various energies, and it does so in a manner which is differentially expressed from one energy center to the next.
Now, you will note that the energy centers themselves are arrayed in a manner which is hierarchical, from red, to orange, to yellow, to green, to blue, and to indigo. We will forego a detailed discussion of the individual functions of the energy centers for purposes of this communication, focusing instead on that energy center which is most decisive in magical work, and that is the indigo ray center. And we would reiterate our caution as it pertains to magical working by suggesting that none who have not crystallized the indigo ray center to a certain tolerance should contemplate magical working, for the potential of great imbalance resides in that center as it is but newly activated and not yet brought into a condition of internal balance to the point where the process of crystallization begins to take shape.
There are exercises of visualization made available through various of your magical traditions which one may undertake if one seeks to work on the balancing of the indigo ray center. And this requires the capacity to achieve one-pointed concentration. And in the initial attempts to achieve this one-pointedness, it is well not to undertake any effort towards magical working until one feels fully confident that the desired crystallization grounded in that one-pointedness has been achieved.
Why is this so? We would point out that the ambient energy, which we have called prana, which is drawn into the mind/body/spirit complex through the red ray and upward to the orange and yellow and green and so forth, increases in its potential as it rises through the spectrum of the energy centers. And by the time this energy has undergone the transformative effects of passing through balanced energy centers which themselves have become crystallized, the amount of power that reaches the indigo ray center is nothing short of awe-inspiring.
That being the case, there is a moment in the early activation of the indigo ray center when a great deal of ambient power has become available but has not yet been brought into a configuration of balance such as to initiate the process of crystallization. And this means that it is effectively, shall we say, the bull in the china shop. And if an attempt is made before the adept is ready to make such an attempt to project this power into the world, it can have all manner of untoward effects, unanticipated and potentially greatly deleterious, both within that world and to the psychic balance, shall we say, of the aspiring adept.
Therefore, once again, we register our admonition to the adept for you are indeed playing with fire. So what is it then that we would recommend to one who has discovered within the self the desire to be of service in the manner characteristic of the magical adept? And we would say that the first virtue that needs to be cultivated is the virtue of patience. For this is an effort that reaches satisfactory conclusion only very slowly, and a premature outreach using the energies that are beginning, and we emphasize that term beginning, to come within the authority of the newly minted adept are of a nature that is surpassing strange, that invokes dimensions of the energy system of the self previously unknown to the self, and powerful beyond the capacity of the self to conceive.
The distortions that can arise through a use of these energies not fastidiously directed can have their effects reaching well beyond the incarnation in question, and can require many, many future incarnations to bring into balance. Thus again, and for the fourth time, we register our admonition. It is well to begin small and, in the beginning of the focusing of the power of will, to remind the self again and again and again and again that the nature of the polarity one has invoked is positive. It is for service-to-others that one seeks this power and none other, not the slightest sliver of other, for the slightest sliver of service-to-self will redound to eternity.
To start small means, perhaps, to aid in the growth of a very small flower, to frolic in concert with the fluttering of a butterfly, to add just the smallest tincture of hope to the energy complex which you share with others in third density upon your planet. These are modest magical workings and would permit a little bit of inner imbalance without, in the projection, creating great imbalance in the effects that are sought to be produced. We feel that we have almost certainly disappointed those who aspire to adepthood by our many admonitions and our limited suggestions concerning how the early efforts in the magical domain might be made. We apologize for this, my friends, for any effort of the will that seeks to reach across the divide of the veil is an effort that does well to be very, very sure of itself, because the reaching across the divide of the veil is a vastly empowering attempt.
We would, at this time, transfer the contact to the one known as Nithin.
We are Q’uo, and we are with this instrument.
We would continue to caution those who are interested in magical workings to approach this area in a very careful and deliberate fashion, for it is indeed the work of the adept. We suggest the consideration of the following concepts for those who wish to deepen their understanding of magical workings, the following concepts being: the generation of magical energy or power; the purity of magical energy or power; the application or directed use of such magical energy or power; the personal balancing of the adept involved in such a working, specifically with respect to the energy centers; the adept’s understanding of the archetypical mind as described in tarot, the Kabbalah, or astrology; the use of groups for magical work; and the adept’s orientation with respect to the outcome of magical workings.
Let us first turn to the adept’s balance of their own energy centers. Significant distortions within one’s energy centers affect the generation of magical power, for blockages prevent energy from easily moving upwards from the red through the intervening energy centers to the indigo. But distortions also affect the so-called purity of that energy in that they can affect or even undermine one’s use of this energy if one is, shall we say, attempting to use magical workings while having an unresolved or unacknowledged distortion or conflict of interest within one’s own energy centers as to why they are engaging in such work. And indeed, distortions within one’s energy centers can cloud the adept’s judgment in the application of magical energy or cloud the adept’s judgment in where the magical energy is best directed. So it is indeed important for the adept to achieve a certain level of balancing before magical works can be undertaken with any degree of success and also, shall we say, safety.
An adept’s understanding of the archetypical mind primarily relates to how effectively an adept might apply or employ the directed use of magical energy or power to effect changes in consciousness. For an adept who wishes to effect changes in consciousness seemingly external to the adept, it is still important to understand at an archetypical level the object that the adept wishes to effect change upon. An extremely simplistic example of this is when an adept wishes to engage in a work of magical healing for the other self, where the other self perhaps has some form of cancer. It can be important to identify, through both understanding of the energy centers and the archetypical mind, the potential origins of that cancer, be it stemming primarily from the other self’s perhaps anger-related distortions, or if it stems from a more societal level adoption of catalyst, where the other self was engaged with or lived in an area of, shall we say, so-called pollutants which may have brought about or increased the likelihood of such cancer. Although a complete understanding is not necessarily required, such an understanding can allow for the judicious use of the minimal amount of magical energy necessary to effect changes in such a working.
The use and participation of magic in groups aids significantly in the generation of magical energy due to the squaring effect and also aids significantly in the purity of the magical energy, assuming that the group has formed around service-to-others. Then a harmonization occurs of the individual distortions within the members of the group such that they are smoothed when the group comes together for such a magical working.
As those of Ra have mentioned, the work of the adept, including magical workings, often occur in such a way where immediate changes cannot be seen on the physical planes. And so it is extremely important that all entities involved in such magical workings on the positive, service-to-others path have a, let us say, detachment to seeing immediate changes in space/time and physical reality. And that not displaying a certain amount of patience with such work can greatly increase the risk of distortions that can further taint any future magical workings.
Also, because of the strong nature of the veil here on this planet and also the nature of third density—and indeed, third transitioning to fourth density still not being the density of understanding—even more patience is required, so to speak, and it can be difficult because for many wanderers there is a remnant of the memory of the ease of magical workings on other planets and indeed higher densities. And it is perhaps a lesson in humility to be able to engage in such magical workings here on Earth while also being patient and not expecting to necessarily see changes on the physical planes.
And with those thoughts, we now leave this instrument and go to the one known as Jeremy to continue to explore this interesting and deep topic. We are those of Q’uo.
We are those of Q’uo, and we continue on this topic as your friends who wish to extend our hand in a helpful manner but do not wish to lead you in directions that disadvantage your plumbing of your own nature. This is the hazard of the magical working when, as your sister Autumn has pointed out, you see so little consciously and sense much in an indirect manner such that you wield forces that manifest great effect whether they reflect your known will or that will that lies below the waterline.
As we pointed out in a previous session, these are both a self to which you have title. And as such, there is a kind of capacity for discovery which, though imperfect, partakes of power if it is to propel one’s purposes forward, whether those purposes be alignment with our Creator or opposition. Indeed, there is great balancing to be done here; balancing we would calmly and quietly admit all in this circle have begun. We are not cautioning you so as to remove the possibility of using power but to do it with the greatest awareness of its nature, and it is this nature we would like to dive a bit further into.
Now, the use of magic is part and parcel of those opportunities for spiritual agency that one realizes as the energy body comes into its own and begins, not simply to resonate in reaction, but instead begins to assume the mantle of co-Creator. By this we mean that there is a creativity involved: a creativity that embraces, we would suggest, the entire spectrum of polarity.
This is an aspect of its mounting concern; because what does one feel into? The intensity of the power itself? Or the frequency at which it resonates the self? These are not exactly the same senses. We understand this is perhaps a bit garbled, but it is an important distinction.
Now, we are addressing you as candidates of adepthood on this positive side of the 360 degree nature of sentient capability. These choices you make in your waking life are not unmagical simply because they are not performed in the sanctified setting. They are simply less focused. Do not for a moment believe they lack power for that reason.
Therefore, in addressing your concern about the balance with one’s darker side in a way of relating to it which partakes of tolerance, patience, and a steadiness of one’s project, one’s creative capacity to express the Creator’s nature, you must do this balancing in your daily life at least as much as in the spartan conditions of the magical focus. There is much in the way of cleaning out to be done, much to be embraced as self instead of pushed down where, as we have spoken of in the past, this may create conditions of repression that lead to a sideways leaking out of the volatile nature of seeking the self in such an isolated and distinct manner that it begins to leave out the service. So right away we are very adamant in the entire life being part of one’s magical preliminaries, so to speak.
Now, let us say for instance, one has done due diligence in the quotidian details of emotion and balance, and one is beginning to feel the regularity at that indigo center that begins to complete the circuit through which power and purpose may flow. It is most importantly not our role, you see, to dissuade you from experiencing that intensity of creatorship. That is not the point of our warning. Therefore, one can safely assume that one will be addressing one’s shadow self even as one begins to dip the ladle into the cauldron of more focused selfhood, more projective possibilities. How should this be balanced at this more refined level, you may ask?
It must involve a kind of release of this dark side from the responsibility to look out for one’s safety, one’s security. This is a proper role in the full spectrum of selfhood. You are not created as a complex of mind and body and spirit to be fully expected to absorb all influences and stimuli that you encounter. There is the need for a membrane, the balance of homeostasis that creates and recreates one’s experience moment to moment.
This need for a center does not dissipate as one approaches the throne of power; it becomes all the more necessary. And yet, my friends, and yet one must become more nimble and more fluid in relating to those things that disturb oneself, that call out for a second look, you see. This is a protection in which you can enlist those more wary parts of the self in cooperating with those higher aspects of self. And here we are in part referring to that self that is nearly beyond polarity: the magical personality.
What you would ideally do is call upon this personality to comfort and assuage those worries and reflexes of defensiveness that are part and parcel of individuated selfhood. You would let this higher density construct handle these things. And this is not simply a matter of handing the keys over. It is a nuanced and detailed process, as nuanced and detailed as one’s channeling preliminaries, if not greater. It must be felt sincerely so that an actual partnership may obtain, and you can open up more fully to the possibilities of co-creatorship that transcend one’s third density hopes and aspirations.
This also addresses, we might add, the final portion of your question, for now you have some kind of model for how to think about your engaging in the higher energies, in the more expansive ideas of creation. We do not require you to keep the total plan, the total template, fully and in a detailed vision within one’s own mind complex. The mind becomes less of a guide and more of an instrument for higher orders of consciousness.
Now, if you are meeting us where we are trying to go in this monologue, you can perhaps appreciate the enormity of the trust that this entails: trust in the goodness of the creation in which you work, trust in the capacity of the self to align all of these energies to harmonize with this creation, and a deep compassion for the needs out there. As you become more adept at this practice, look to your heart, my friends, as a guide. For there will be opportunities to serve your other selves in direct proportion to your growing ability to wield the magical scepter.
This is one of the most apt senses in which the dichotomy of honor and duty shades your idea of what it is you are about in this practice. It will ground you so that all you seek to evoke, all you seek to express, and the sheer volume of power you learn to facilitate can be understood in a human context at the same time as it is released to the Creator’s will. This is a great challenge, my friends: to perform one service at multiple levels of conceiving of its manifestation. It is not for the weak or the lazy, and it requires a dedication that we would frankly admit few in third density will reach.
And one more suggestion: should you look sincerely and honestly within and find this commitment is not one into which you can pour your heart and mind, you must not punish yourself. For you’re not here to be a magician. You’re here to choose and to serve, and power is best channeled into one’s life when this choice and this service are understood as aspects of one’s very identity. This is self-inquiry first and foremost, and creative expression flows from that.
I am Q’uo. We feel it is appropriate at this moment to release contact from this instrument and to return it to the one known as Steve. We are those of Q’uo.
I am Q’uo, and I am again with this instrument.
We come now to the point of summation and, to the extent that such a thing is appropriate on this occasion, consummation. There are two points which we would at this stage like to make reference to without attempting to develop them further. That is, we have mentioned (without articulating) the role of the archetypal mind in the set of problems we are now considering. And secondly we have mentioned (without deeply exploring) the specific relation of the magical personality.
We would suggest that for purposes of magical workings, in the first place, it is well to work in groups of no less than three. Probably, it is the case that groups of no more than three, four, or perhaps at the outside, five, would be appropriate for the simple reason that it is not easy in your density to find harmonious enough relations among participating adepts able to function within a group setting so that the group in question may reach out into its world and environment with a single purpose. And for magical working, the singleness of purpose is the single most decisive issue.
We would say that singleness of purpose within an individual in your domain is exceedingly rare; exceedingly, exceedingly rare. And it is for this reason that group working is recommended, because there is an extent to which a falling away from singleness of purpose within an individual can be, to some extent, compensated by the working in a group in which a particular distortion may be balanced, so that those within the group may catch its members when they begin to fall away from the center.
Okay. Having said this, we would now return to the role that the archetypal mind has to play within the magical working, and specifically the importance of the capacity to invoke the higher self or the magical personality in the process of engaging in such a working. We would say, in the first place, that the higher self is that self which is able to stand above and beyond, shall we say, the distinction between positive and negative polarity, and it is only from the position of one able so to stand that one may differentially use the two polarities as they are found within the creation to specific effect.
Now, there is an archetypal system available to your peoples which was specifically developed to be able to distinguish between the positive and the negative energies as they are hierarchically arrayed within their own domains, and this system is that of the Kabbalah. We may make reference to this Kabbalah in passing to make a simple point, but we will not articulate the manner in which this archetypal system may be employed for specific magical effects, for that is work that takes much preparation and for which none who have not undergone that preparation are prepared. We simply allude to the Pillar of Mercy as that hierarchical arrangement ordered to positively polarized energy and the Pillar of Severity, which is that domain ordered to negatively polarized energy.
Now, let us again register our admonition here before we go any further. For my friends, the whole purpose of third density experience is to polarize in one direction or another, and what that means for those here present who have chosen to polarize to the positive is that one needs to take account of the negative dimension of energy only in the sense in which one aspires to transform it into the positive. That is the sum and substance of the point of third density; it is your salvation.
The magical adept who has learned to invoke the magical personality is working with the energies of creation in a manner that goes far, far beyond the principal point of this incarnation. And therein lies its beauty. And therein lies its terrible, terrible danger.
In order to make clear the significance of these points that we have made, let us take an example. Let us say, for example, that you wish to engage in the magical practice of creating a thought form, which is a living arrangement of energy. Let us say, for example, that you wish to create a thought form that will have an effect on a current situation of warfare. You wish this thought form to create the effect of altering a configuration already in manifestation in the direction of peace. Now, you may imagine peace; you may project a vision of peace; you may pour your heart into the hope that peace may come about. And indeed, this will have some very mild magical effect, although it is highly doubtful that even a great number of such individuals and groups that may aspire to the creation of a thought form in this manner would have much effect, for the energies afoot cut deep.
In order to have a more powerful magical effect, the thought form in question would need to have to it a reflection of the negative energies that are at play and be able in a way that resonates deep into the inner structure of that negativity to bring that to the point of transformation that it may be rendered positive or loving in its effect. However, to an adept or group of adepts unable to be securely anchored in the point where the magical personality resides, beyond the positive and the negative, to delve deeply into that negative register is to risk being drawn down into it. And therefore one dare not attempt such an effort unless one is most secure in the anchoring within the magical personality of which we have spoken. Far better to content oneself with the perhaps less effective but safer modality of simply envisioning peace than to reach into these regions where danger lurks.
And so, with that example adduced, we would at this time conclude our discussion of the principles of magic as they may be brought into play in your density. We are those of Q’uo, and we believe we have spoken to the point of exhausting the energies of those who are present, and would ask therefore that any questions that you may have yet remaining be delayed until another working.
We are Q’uo. We leave you in the love and light of the One Infinite Creator. Adonai, our friends, Adonai.