In this session, those of Q’uo provide observations on the manner in which the will is specifically involved in the polarization process, shedding light on how the service-to-self entity exercises this faculty relative to the service-to-others entity. As a structuring and motivating force for the deep mind in third density, will serves to refine the personality through basic responses of acceptance and rejection towards desires from within and catalyst from seemingly without. While neither response is completely abandoned on either polarity, one response will tend to typify the direction of one’s path, strengthening an energetic pattern for how one relates to other selves and the world. Given its role in maintaining a cohesive and secure personality in our lives, Q’uo explores several attitudinal, philosophical, and strategic factors impacting how a mind/body/spirit complex employs will to work with lessons and polarize towards harvestability.
How does the use of will differ between positively polarizing entities and negatively polarizing entities? How are they similar?
I am Q’uo. We greet you in the love and in the light of the Infinite Creator. It is our great pleasure and privilege to be able to seek with this group upon this fine day. We know that each here is experienced in the practice of exercising the discrimination when taking in our humble offerings, but it is useful to reiterate this request each and every time, for it is of the utmost importance, my friends. For your free will is of the essence in this communication, and we would not have you accept us as an authority in any way that has the potential for overriding that free will.
With this said, we may now turn to the question you put to us today concerning the use of will as it differs upon the path of service-to-self and service-to-others. We feel that you do realize that there are a great many respects in which will does not differ on these two paths, for indeed it is a function central to third density experience, and it is what you might call both the motivating function as well as a structuring function in relation to that experience. This gives to the will something of a two-sided aspect. For while it is, in one sense, embedded in what you might call the pure energy of a system of embodiments you now enjoy, it is also a dimension, and we would say the principal dimension, of that builded structure which you call your personality. And in the latter capacity, will functions as the means by which energies find organized expenditure.
Now, we believe you know well enough that the density you now enjoy, the third, is dedicated to the proposition that the incarnate mind/body/spirit complex shall choose its manner of development, and this choice, as you know, is bifurcated between service-to-self and the service-to-others in terms of its primary trajectory. So, indeed there will be a difference in the way that will functions depending on the nature of the choice that is in the process of being made and made again in such a manner that, over the course of lifetimes and within the course of a given lifetime, it begins more and more to sink down to the roots of mind.
Now that being said, that difference being registered as a fact, we would now say that these roots of mind are such that to a very large extent they are shared between the two polarities, and so it happens that, whether or not you choose one or the other polarity, the dynamics of registering the chosen polarity in the deeper regions of mind will be similar. For, is it not the case that the structure of the mind/body/spirit is itself one shared by the two polarities in the given incarnational matrix?
So how does it stand with regard to these deeper dimensions? Well, here we would point out that will, in the sense that it functions as a motive force, comes upon the conscious mind as something initially taken as a given, even if in the larger analysis we would be inclined to say that the givenness of this deliverance of will is something that the reflexive capacity of will has already long been hard at work in producing. Now, that is a complex thought which will now attempt to unpack.
The motive function of will is experienced in a way you often may call desire. And, is it not true that the experience of desire is something that can come upon you unexpectedly or in a way that does not suggest a previous act of determination on the part of consciousness? One is struck by an impulse, one feels an appetite arising, something in one’s experiential domain catches one’s eye, and that which has allure or attractiveness to the self can be built over time as these experiences, which are in the moment and perhaps impulsive, are compounded one upon the other, so that there can be a desire that rises to a very high pitch and can serve as a big motivator for the conduct of the self.
Now, some of these desires will be of a deep-seated and lasting nature precisely because the compounding effect has been long in play, and this usually indicates that there is some conscious dimension or feedback loop, shall we say, that causes the desire to have the staying power that it has acquired. There will be other desires, however, of a more fleeting nature, and it is the role of the maturing entity in the development of the disciplines of its personality to be increasingly able to sort through those desires which are merely impulsive in nature and momentary or fleeting, and to decide which of those might be empowered and which one would prefer to leave aside.
Now, to some extent, it could be said that this whole dynamic which we have just described, is a drama which is played out in the order of desire, for there are desires which are more lasting and which are more consciously approved, and these might not be consummate with those desires which are more fleeting. And so, it is not necessarily an act of pure will conceived as independent of desire that one employs in order to inhibit unwanted desires. It could be said that that is something which plays out largely within the order of desire itself, and it may be that the manner in which these desires—the life of desire, shall we say—acquires some kind of recognizable shape, some kind of form, some kind of integration is such that the more impulsive desires over time get trained and entrained to that desire which is more lasting, which may be more sustained. And that too, we would suggest, is a function of the increasing maturity of the mind/body/spirit complex within the course of a given incarnation.
And so, one does not necessarily need to leave the realm of desire itself in order to create within that life a pattern that becomes increasingly intelligible over time, increasingly desired over time, shall we say. And the more the desires get aligned with one another, the clearer the picture of what is wanted becomes for the personality. And the personality itself comes to shape itself around the somewhat complex arrangements of desires that it has learned to integrate into some kind of whole. Now, we will say that there is always some degree of free play within this whole and that very often it is the case that there are desires arrayed against other desires and this can lead to a good deal of confusion within the personality.
So now, we find it is an appropriate moment to introduce the function of will, as it is not perhaps well described as desire; will in that sense in which it attempts to employ capacities not yet anticipated in the life of desire itself. And it is true that ultimately these capacities for gathering together and directing and, shall we say, even critically sorting through the desires that have come to shape the personality, are a function of the spiritual complex, which increasingly plays a central role in the development of selfhood and the refinement of a personality which is beginning to learn that its purpose in this life is ordained to a higher order of organization. And that this higher order of organization shall be seen as the ultimate meaning of the personality that the personality has been all along aspiring to realize in itself. So now we are dealing with the reflexive moment in the energy matrix which constitutes the overall personality such that it may exercise upon itself the role of accepting or rejecting those desires which have over time come to color its experience of itself.
Now, these terms, accepting and rejecting, we use advisedly, for we begin to move into the distinction between the two fundamentally diverse uses of will as they come into play in directing the manner of further evolution of the personality. The function of rejection is widely used on the part of those personalities that have in will begun to tend to the choice of service-to-self, for there comes to be posited a sense of self that the self proposes to be sustainable in the face of all catalysts that it might encounter, including most pointedly, that which is on offer from other selves. And so the dimensions of desire that are permitted to find expression in the growingly integrated personality are those which tend most to contribute to the ability of the builded self to maintain itself against the intrusions of the bleed-through from other selves that could potentially effect the own self’s structure of desire. There comes to be a pattern of rejection of a great many energies whose point of origin could be seen as external to the self, and this rejection has to be employed in the most fastidiously nuanced ways because of the propensity of desire to take in the catalyst of converging energies, which is precisely what interaction with other selves entails.
The first step in being able to manage, control, and dominate for purposes of self-integration the energies that are on offer from without, is to see them in the effects they have upon that system which is within, namely the ownmost personality. And it is a mark of the advancing self on the path towards service-to-self that it is able to perform these functions in such a way that there is very little of the nature of outside catalyst that is not thoroughly transformed to the perceived interests of the self at the point at which it is accepted as part of the self. Therefore, the first act is an act of rejection, and only once there has been what you might call a kind of purification, is there then an act of acceptance into the formation of a self. And when this process has achieved a certain level of purity—a great level of purity, we would say, approaching 95%—we may say that the entity is harvestable upon the path of service-to-self.
Moving now to the characterization of the dynamics of service-to-others, we would say that the manner of receiving the outreach of others or the world itself is almost the opposite in terms of the order of priority. The first moment is, and needs to be, the moment of acceptance of that which is given.
Now, it is never really the case that this acceptance for those who are beginning to polarize to service-to-others is wholly complete, for the catalyst that one receives tends to be of an overwhelming nature. And yes, it is very true that the delicate tendrils of personality structure that have been carefully assembled over time can be easily damaged, can be easily overridden by catalyst which is too strong. And so, the maturing self always already learned that a kind of protective membrane is not only highly useful but vitally necessary to preserve a safe ground in which the personality may continue its process of growth and self-integration using all of the colorations of desire that it has brought within its ambit or its sphere. And this membrane, this shield, shall we say, is part and parcel of the sense of itself that the service-to-others evolving entity will maintain for a good portion of its incarnative experience. It is well not to aspire to lay this aside prematurely, for the damage that can result is extreme.
Having said that, we will also say that the nature of the membrane is such that it is indeed permeable, and it is permeable in such a manner that it desires to reach the point where it filters less and less over time because it needs to filter less and less over time. That is correlated to the increase of crystallization of the inward nature of the energies that have been drawn up into the higher regions of the mind/body/spirit’s energy complex. The more advanced the self becomes, the less it needs to reject for purposes of self-maintenance those energies which are on offer from other selves, and so increasingly, acceptance becomes the modality of the being.
Now, we would remind you that a premature dropping of the shield can lead to a disorganization in the self, and with that, great difficulty. And indeed, what functions as the criterion for harvestability within the service-to-others is much lower in purity than you find in service-to-self precisely for this reason, precisely because to reach a point where you can accept the catalyst from outside above 50% without significant distortion means that you are ready for work in a higher density upon the path of service-to-others. And so we would, at this point, suggest that we have given the basic template at the level of the energy system that will permit further exploration of the differentiation of service-to-self and service-to-others as at the point at which will comes increasingly to become a factor in the evolution of the self.
For further exploration of the way this functions we would, at this time, transfer the contact to the one known as Jeremy.
We are those of Q’uo and would continue on this topic through contact with this instrument.
The point at which one is working in a sufficiently polarized manner, such that an idea of what further seeking, further striving towards the Creator might more concretely entail, is a great threshold across which use of will begins to be magnified. This does not mean, we might say, perfect polarization: neither the 51% mark nor the 95% mark reached. Will is not narrowly construed from this pattern of energy that makes graduation possible.
Instead, the will power begins to become a reflection to the self of possibilities for doubling down, so to speak, on the fermenting nature of catalysis as each moment of catalyst is experienced. You see, it does not originate in one’s perception; by the time it is noticed consciously, it has done much of its work on the totality of complexes at the disposal of the mind/body/spirit complex. As such, one is in a kind of new variety of “no man’s land” and finds that one must keep the feet moving, so to speak. One has lifted the self through intuitive and conscious deliberation from the sinkhole of indifference, from the comforts of “not too hot and not too cold,” and now there is a kind of limbo as catalyst tends to accrue for the seeker.
The skills and capacities that we have related governing the way in which this entity would relate itself to this influx have been satisfactorily analyzed and described. But we wish to place perhaps a slight bit of emphasis on the floating nature of the polarity question at this moment. Much is starting to be distinguished between the positive and negative paths, and what begins to come into view—and we would stress: coming into view consciously, and more and more uniting intuition with waking awareness—is not simply one’s chosen polarity, but a kind of opinion or temperament towards the opposite.
On the service-to-others path, one is seeking a kind of ultimate and overarching balance. 51% is not very unbalanced, my friends: it leaves much in the way of self-maintenance, self-inquiry, seeking for things that benefit no other self, and a philosophical template at some level of awareness must emerge. It is largely the work of the continuous polarization towards that which is to integrate this and find a place on the shelf for each little dark and light object that one encounters, and to conceive of this shelf as explicitly one’s self, and not simply a way of ordering things against which one may juxtapose one’s identity. The will may be seen as a kind of way of focusing on this acceptance in an identifying way.
And so the great puzzle lies in how one would identify with those phantasmagorias of that which is not. One learns after slow, patient sitting with a self one chooses not to avert one’s eyes from a kind of compassion, a kind of reflection in shadows. It becomes clear in this context that one is all and yet one chooses to be something focused, something creative. For the creative act is by definition, by its very nature, a selecting capacity in part. It reaches into the pool of possibilities, not to randomly pull out a slip of paper with a number on it, but with purpose it reaches towards this pool. It knows increasingly what to select and it selects not as an act of abnegation; it selects as an act of love of the unity that one begins to see in each tiny facet of one’s experience. This is the coalescing and redeeming capacity of love united with will to cast light on that which is both accepted and difficult to accept.
Now, this difficulty in accepting those things that one would not choose may not become easier in the third density experience. One has a perpetual capacity for surprise and so this means that catalyst is a friend helping one balance one’s energies and commitments to a certain kind of selfhood. The product of this process is one in which one feels thoroughly processed, thoroughly at ease with the delicate nature of co-creatorship that reaches out in its resources, reaches far away from the self, and yet even as the self becomes a distant point, there is a memory and a lingering vibration that can guide one home. And this is a concept that one becomes more and more to identify as the self: not as a vagabond traipsing about the wilderness and the desert, but one who is at home in any situation, for one is the Creator in the moment.
We, of course, idealize this somewhat and obscure the back-and-forth nature of this adherence to a concept of familiarity with the Creator that the word “home” implies. So, do not take our simplification of this process, this thorough threshing of one’s energies and positive, friendly relating to the process of catalysis, as a straightforward and unflinching sequence of steps. There is plenty of room for the misstep and for the accidental or judicious step back, and here the lesson of patience offers much resource when it comes to abiding in this growing faith.
On the path of that which is not, as one lifts from the sinkhole with a sort of target idea of the satisfaction of one’s hunger, one begins to exert will as a reordering of the self. Different constructs of repression begin to build up, and this plays out, sometimes in a spirit of real impatience, sometimes in a spirit of cosmically vast patience, depending on one criterion: the degree to which the will can maintain focus on a pinpoint object of striving. This is a focus that does not allow for a kind of bending in the wind, a flexibility with that which may arise.
Now, the service-to-self entity on its trajectory towards 95% will figure out a kind of homeostasis and learn to disregard at the smallest degree, we should say, and destroy in the most potent degree, those influxes of counterbalancing energies that it might view as distractions. This can happen at a very low level of consciousness in which one is working mainly in affect and broadening the frequency of the lower chakras. Or it may be that one begins to break through and intellectually engage these energies such that one becomes a kind of engine that continually finds the catalyst it needs to redouble its efforts to constrain the pinhole of focus and thereby place the metaphorical elephant on the pin. In this way, the will becomes a way to channel love in a very specific sense, for love is a vast universal plenum of energy and consciousness, and in its creative potential it also has the potential of negation, of destruction, of dissolving the delicate fibers of unity for its own purposes.
And for some who strive towards the negative, the ultimate goal of harvestability of self begins to arise on the horizon. This itself is a kind of moment of opportunity towards which one can make the final arrangements energetically to exploit the other self without and, increasingly, the perception of other self within, to relate to the positive as a resource of no value except as one may mobilize it towards those savory, concentrated tastes that one begins to have an appetite for. And in this way one learns that the total self exists as a servant, a slave even, to a very concentrated and collapsed and focused self. And this process begins to accelerate as imbalances build upon imbalances and one embraces the lone impulse for power and domination at every level.
So to step back a moment and look at both of these journeys, let us make some summary observations. On the positive path you see a kind of acclimation to the Creator; on the negative, a corralling and tight grip. These are both nearly equal expenditures of willpower from the point of view of third density, and only in later densities, when the unconscious resources and aspects of personality come into full and clear view, do the uses of will begin to have more distinct uses.
So, we mean to suggest at the end of our comments through this instrument that one on the service-to-others path—that path with which we have most experience, you see—a suggestion for maintaining one’s forward trajectory, and that is to not shrink from the will, to not avoid power. Instead, to learn how to be an expression of power and how to empower your other selves. This will at times feed your ego, my friends, and therefore, you have much to work on that has little to do with power, but that only sees opportunities for balancing and for refining—and soothing, even—that self that needs definition, so that it must not achieve this definition at the expense of others, you see.
This is a long road. It demands nearly perfect patience. So learn how to balance in yourself, and learn how to lean on those friends who also share your path. For this is a gigantic element of your salvation as you become more powerful, more willful, and more dedicated to service, to love, and to the creative potentials that bring you into your own.
With these remarks said, we will at this time transfer our contact back to the instrument known as Steve. We are those of Q’uo.
I am Q’uo, and we are again with this instrument. We would sum up our communication upon this topic today by drawing your attention to two additional factors relevant to this discussion. The first relates to the experiential difference of the will that is learning to encounter itself as will upon the two diverse paths, and the second point will address the nature of sacrifice as it is expressed differently upon the two paths.
First, the question of how will experiences itself in two different ways. We would say that will experiences itself as will purely and strongly and resolutely and dynamically most clearly upon the path of service-to-self. Will finds itself as the sustaining pole of all that is in manifestation and learns to look in all manifestation for that element of will that each and every experience may be assimilated to the growing whole which once again recognizes itself as the exalted will of the Self. And so one is prepared to accept catalyst as what it is in the very measure that it adumbrates that which should be. And that which should be knows no structure other than what is desired or wanted, what is willed.
Now within this configuration, there is not necessarily much attention paid to considerations of consistency, shall we say, viewed from the standpoint of any principle other than that of self-aggrandizement. For to hold to a principle could suggest the subordination of the will of the self to that principle. While it is true that those who function in the service-to-self mode often do deal in projected principles, they do so for the purpose of the consumption of those with whom they seek to make some level of common cause, but only in such a way that they may be seen themselves as the centering agency in that cause.
Upon the path of service-to-others, the function of projected principles can serve to orient and structure experience in such a manner that the constant readiness for the reformation of the orientation of the self must be held to be primary to the way one navigates in relation to the experience of others. And beyond these principles, one has perhaps in an even more important way, the feeling for how things are standing with others, how others are relating to the emanations of the self, and the desires that one experiences from down below, shall we say, come to be more and more ordered to a feeling of the need to be harmonized with these feelings one begins to receive from others. And this can very frequently require of the self the experience of releasement, a sense of letting go, and that is the moment of acceptance that means that will announces itself to one, not as a hardened stricture intent upon ordering all it encounters, but rather as this act of love that we have attempted to describe, the outward embrace of that which is on offer. And with this, there is a greater tolerance, shall we say, for a little bit of disorder, as the unexpected is allowed to be the unexpected, and the unwanted is allowed to be the unwanted, and even perhaps is such that it may become over time indeed what is wanted.
Now, this account of the different ways that will is experienced leads us to our final point, which is the role of sacrifice in this dynamic. On the path of service-to-self, there will be moments in which the self finds itself drawn to others. It finds itself enchanted by engaging features of the world and those other selves that people it. It finds itself from time to time drawn into the tender moment. This is inevitable as the whole affective nature of the mind/body/spirit complex naturally orders itself to such things. The individual advancing upon the path of service-to-self, however, must, in the course of time, learn to sacrifice these moments, for they are seen as sources of weakness, and that which is adulated, that which is embraced, that which is sought to be enhanced is strength, and strength alone. All that is redolent of weakness, therefore, must be placed on the altar of sacrifice.
Now, on the other side of the equation, among those whose commitment is that of serving others, is that of loving others, is that of love itself in its expansive, embracing, radiant modality. The sacrifice that is required is of those energies which tend to recoil and redound back upon the self. It is to those moments of resistance by means of which the self insists upon its own integrity of being and interest as distinct from those it encounters around it. The instinct for self-preservation, my friends, is also part and parcel of third-density life, and this will manifest at many different levels, not only with regard to the red-ray energy center of survival, but also right on up the scale to all the gradations of personality that have been accrued over time. And personality will inevitably be experienced and expressed in such a way that, from time to time, there will be other personalities in conflict with the one one regards as one’s own.
We do not recommend a total sacrifice of the personality, and indeed, such a total sacrifice cannot be seen as productive in third-density, but the experience of life upon the path of positivity will inevitably occasion moments where the projected personality itself is seen as an impediment to the higher calling of realizing the outreach of love within one’s own person. That is the moment where one learns to step back just a little bit to allow room for the other, no matter how hard it is to conceive the way the other seems to be manifesting, because one realizes that there is integrity in the process of others and their attempts to evolve and that it is a sacred business that one is about to allow room for that process to unfold as it needs to, and indeed when possible, to offer the helping hand in aid to the furtherance of that process as one finds it in another self or in other selves.
And so with these thoughts—the thought of the way the two forms of evolution tend to experience themselves, and the manner in which sacrifice comes into play within each realm of experience—we feel that we have done what we can to address this interesting and important question on this day. And with this, we would take leave of this instrument and this group, wishing all love and light. Adonai, my friends. Adonai.