This session features those of Q’uo discussing the dynamics of invoking the will, emphasizing intention as a crystallization of desire that gives us a way to relate to that which draws us forward. Along the way we encounter obstacles evincing unrecognized aspects of our desire in our blockages, confusion, and unexamined thoughts, and we wisely avoid the temptation to wrest the self into acceptability by a sheer act of will. Using a lighter, more patient touch will help us delicately work with catalyst on a more manageable basis in order to more gently address our distortions, accept and learn from our missteps, and discipline our conduct as we seek the love in each moment.
We often find that in attempting to realize our will, we encounter resistances of various kinds. Could you comment on the dynamics involved in exercising will in a disciplined manner?
I am Q’uo. Greetings, my friends, in the One Infinite Creator’s endless and unconditional love and the light that emanates from his bountiful resources, the birthright of all in whose faces you see that visage. We are grateful to be with you as you focus and hone your desire, allowing it to manifest creatively in a commentary with the goal not of disclosing all mysteries and secrets, but of doing your part to serve, to share, and, hand-in-hand with your brothers and sisters, seek this Creator.
Before we begin to address your question, we ask that you set your decoder ring to discernment. You must be the master of your own mind, deciding for yourselves not simply what to let in, but how to greet it, how to relate to it, and where to seat it at the table of your core beliefs. You must bid goodbye to those ideas that you find a poor guest. And so you see, we are relying on each who encounters these words to exercise their own kind of testing. Thank you for doing so.
The topic for this session is very near and dear to those seekers who realize in the everyday tasks they face, into which they pour their efforts and their hopes, that illusory nature of reality. It is a testament to one’s dedication to the root vibration of service to perform these duties even as they grate on the seeker who finds a task wearisome or redundant or pointless. And yet out of love, out of a deep need to affirm meaning in this seeming illusion, something deeper that creates the basis for experience and learning, you forge on in ways that are sometimes better and sometimes could be improved upon.
Each has rather specific memories of those times in which one judged oneself to have failed at one’s duties, and in all honesty one reflects on the nature of this failure, the lessons it may hide, and what foundation one might discover for enacting one’s intention to be one’s best self in a manner that is positive, is encouraging. It is quite without any purpose to expect a third density mind/body/spirit complex to robotically carry out commands, should they arise from the self or another. Your history will bear out this truth without offering any solution.
Therefore, we invite you to look at this connective tissue between intention, the recognition that which is to be done and that which one wishes both go through a kind of transduction, and sometimes this results in a kind of loss of power, a loss of that propellant needed to bring the ideal into the manifest. The discipline and the skill with which to consistently bring about this manifestation of intention into action is a vessel for capacities, modes of thought, ways of turning the crystal of the self to refract the light in new ways so that one can paint with many colors. One can be flexible while also trusting that the self’s flexibility will not lead to inaction, or worse, a kind of reversion into stasis and the passivity that is not appropriate.
We would like to start by looking at what it means to hold an intention. It is the crystallization of desire, in a way: an admixture of desire, analysis, affect, those memories that constrain the forward path that might be available. And with all of this put together, desire becomes thinkable and the thinkable becomes doable. At some point in this sequence, there is the need to bring a very primordial energy to bear. It is close to the life force nested in each mind/body/spirit complex, and it is quite appropriate in third density to exercise this energetic channeling on rather basic grounds.
Will is quite primitive in a way. One can build structures—one can condition this will—in different ways, but it is its own thing. It is restless and it must be worked with. Tamed may not be the right word; perhaps familiar. For we have in past sessions spoken of the opportunities will has to leak out sideways and confound the conscious seeker. This is due to its incredibly foundational nature in the collection of concepts, root concepts that we all share as self-aware beings.
So, one has a more abstract and unformed desire that one plumbs. From this, one recognizes the ability to crystallize and capture this desire into an intention. This intention then draws one forward in a more clear and concrete manner than the overarching desire. And it calls, it calls to the will. It calls deep within the entity.
Now there, to be sure, are ways in which this convenient process we have described gets tripped up, sidetracked, stopped, in various ways to various degrees. In order to work with this complexification of the way desire goes through a process of manifestation that we may reflect on, we would like to release contact from this instrument and transfer it to the one known as Steve. We are those of Q’uo.
I am Q’uo, and I am with this instrument. We are admonished to speak but briefly through this instrument. And so we will now confine ourselves to reflecting upon the nature of the resistances that the will may encounter, and will have some small beginning of a response to the attitudes that may prove to be helpful in dealing with these resistances.
So, to begin, you find very often that a program of action that you have set yourself, that requires discipline on your part, is thwarted not so much by outwardly encountered obstacles, but by obstacles that crop up within. Such obstacles take many forms, potentially, and in many cases tend to undermine the strength of will with which a program of action has begun.
So, for example, one might find that one wishes to better a relationship with another self and has come to the conclusion that a certain set of changes in the personal conduct need to be undertaken in order to bring this result about. One might begin well enough with this program of altering one’s conduct, but find that before too long there are resistances to the program one has set oneself that crop up from some place within.
Now, when such an eventuality comes to pass, it is well to contemplate the nature of that resistance rather than by a sheer act of will itself, which may well do violence to the self to try to overcome the resistance. It may be that the resistance has something to teach one that could usefully be incorporated into the conception of the program of action and thereby the will could reform itself to a new, newly conceived, that is, program of action.
To get more specific, let us say, for the sake of argument, that one has found that perhaps one’s relation to another is too colored by impatience, and one sets the intention of being more patient in relation to the other. However, upon the very first opportunity to exercise this newfound resolve, the old impatience rears its ugly head, shall we say, and one is left to wonder why it is that it is so difficult to bring the will into a configuration in which it can be realized in my relation to the other. Is there something about the other that I have not adequately contemplated? Is there something about the structure that my relationship to the other has come to represent to me that I have not adequately contemplated? Is it possible that some significant address needs to be made to the structure of that relationship so that a clearer manner of addressing my energies to the other might be found? Is it possible that there are within me pockets of resistance that are deep enough that my present capacities for examining and reforming them is insufficient to the task, and would it be better for me to withdraw from the relationship I am in in order to give myself the needed time and space to work on these other issues with which I am beset?
These and many other kinds of questions may prove to be relevant when considering the resistances within my own person that prevent me from carrying through a program of reformed conduct in relation to another self, even another self, I may feel myself to love deeply. So, we are not those who can provide answers to these many questions, and indeed we find that any question that we pose can, upon further examination, lead to yet other questions. And the process goes on and on. But the moral to the story, as it appears to us, is that a forced realization of a pattern of conduct held in place by a strong will is not always a good thing, for it can lead to further difficulties that will manifest themselves in other ways and merely proliferate the resistances that the self puts up against its own, presumably, better intentions.
It is well to be gentle, my friends, when dealing with the self. It is well to be understanding when dealing with the self, even as it is well to be understanding when dealing with the other. There are moments which are propitious for creating fundamental changes in one’s pattern of conduct, and there are moments which are not propitious. And it takes a practiced eye to be able to discern the difference between the two. It is work well undertaken, however, to practice that eye, and to that we would commend your best efforts.
We will, at this time, transfer the contact to the one known as Nithin. I am Q’uo.
We are Q’uo, and we are with this instrument.
We would further develop the point that it is an entity’s relationship to the resistance that provides the key to unlocking discipline. A positive entity does well to focus on acceptance and understanding of its own resistance. We would also comment that there is much distortion surrounding the concept of discipline with respect to consistency in the sense that those who wish to practice discipline and consistency from the sinkhole of indifference do not yet have the tools available to process their resistance and catalyst in an efficient manner. That is not to say that discipline and consistency are not important in the exercise of will for a positive entity, but that they take a slightly different nature, so to speak.
Consider first that it is important for an entity on the positive path that is attempting to utilize its will and discipline in any endeavor that it approach its resistance through acceptance and understanding. And in this acceptance and understanding, it may well be that some resistance, shall we say a minority of resistance to the exercise of discipline and will in a given endeavor, may well be a catalyst that is not of a deep nature, shall we say. Consider that an entity is known as a mind/body/spirit complex, but that it is indeed true that a few catalysts are a function of the body and do not necessarily always have a relationship to catalysts involving the spirit or the mind. By this we mean that an entity that, shall we say, has been more sedentary will seemingly experience great physical resistance when they embark on a new regime of exercise. And that is purely an artifact of the second-density nature of the body. And for such resistance, persevering through that short period of physical resistance is indeed an appropriate way.
But as one works with their resistance with acceptance and understanding, we would humbly suggest that the vast majority of resistance to the exercise of will and discipline is indeed because of a deeper catalyst that is present, a distortion in a given energy center, perhaps more related to the mind, or indeed conflicting desires. It can be useful in those circumstances, using the many tools available to the positive entity but especially the tool of meditation and daily practice, to better understand the nature of resistance. And it may well be that the pocket of resistance initially cannot be swayed or changed, so to speak. And in those cases, it is important for the positive entity to be very delicate with itself. If such an entity feels it appropriate, it can indeed accept and understand at a deep level that for whatever reason it is not ready or able to fully heal or harmonize the distortion creating the resistance. Such an entity still has the tool of motivation available to it to propel itself with love in exercising its will and discipline. And in those scenarios, an entity can focus on the outcome or the exercise of the will and discipline and use the loving desire for the outcome to, shall we say, organically motivate itself to persevere through the resistance. But it is indeed an approach that is one where the entity is very delicate and gentle to itself and does indeed offer up the possibility that it may not, on that day, decide to overcome its own resistance through love.
Which brings us to the final aspect of this discussion of the exercise of will and discipline, which is understanding and accepting the nature of failure in the exercise of will and discipline by the positive entity. Consider the analogy of the oak tree that stands strong in minor or moderate winds, but when faced with stronger, hurricane force winds, breaks. And consider now the palm tree, which has its own strength, but yields when there is moderate or indeed heavy wind, but does not break. The consistency and discipline of the positive entity is not necessarily the daily overcoming through sheer will and indeed sometimes violence to the self of its daily resistance, but it is a perseverance to accept the occasional so-called failures in discipline as fruitful catalysts that can be later explored in daily practice so that the resistance can be better understood and lessened, healed, and harmonized.
And it is that dedication to the positive path and the positive approach in relation to all so-called obstacles it encounters, whether within the self or seemingly outside the self, that provides the foundation of the exercise of will and indeed a form of consistency and discipline. And true success in the exercise of will and discipline involves becoming comfortable and indeed having a loving relationship with failure at every stage so that failure is no longer necessarily seen as a bad or unwanted thing, but is better understood as part and parcel of the process of indeed its polar opposite, the notion of success.
And as those of Ra have said, it is indeed useful in one’s daily practice to explore opposite concepts, success and failure, resistance and flow, discipline versus unfocused will. That is a useful tool in both deepening one’s polarity and also the exercise of will and discipline in a gentle manner.
We now return to the one known as Jeremy. We are Q’uo, and we leave this instrument.
We are Q’uo and are again with this instrument.
We have explored through the other two instruments the complex nature of how desire is distilled into a teaching tool through the refracting characteristics of the illusion, the constraints and opportunities offered by the third density life. What we hope has shown through all of this is an ultimate lesson that those following the positive path may take from the trials of thwarted will: that there is love in all of this; that this love gains dimension and depth through the property of will’s exertion.
This leads the seeker to face itself in those askance angles that one may not typically face. You bring yourself back to the center mark, time and again, both in failure and success, in will realized and in will left to die on the vine. For it is in recognizing the love in all of these matters that one finds the true desire underneath the entire edifice of the illusion, the collective project we all invest with our hearts. And we bring ourselves back, time and time again. We learn a new aspect of that which makes us an irreplaceable element of the one infinite Creator, and it is brilliant, we might suggest, how wonderfully adaptable you find yourself to be, the palm tree swaying in the wind that blows hither and thon.
You learn from those unfortunate experiences, and you develop endurance, for it is a long path, my friends, back to unity. The detours teach. The conditions of unrealized desire shape one’s understanding of the self riding along that desire. The impediments and obstacles become index points in the map that one learns to draw so that one has access to all of one’s resources.
Perhaps the concept we would leave you with is that patience with the self, a tender and gentle soothing of the self in light of the illusory nature of these challenges, is very useful to adopt. For you cannot anticipate future challenges in the eons of evolution before you, but you can learn to trust the self—not because it delivers results every time, but because you learn how to trace the outline so that your desire comports with the map.
I am Q’uo. At this time if there are follow-up questions, we would be delighted to address ourselves to them. Are there any queries?
(No positive responses)
We are those of Q’uo and appreciate the timely refusal to engage us in queries. We respect your illusion of time, my friends, and will make a speedier than usual exit, not forgetting to thank you, to express our love for you, and to bid you a very fond adieu.
We are those of Q’uo. Adonai, my friends. Adonai.