The social memory complex of Monka visits the Richmond Meditation Circle once more here to discuss the connection between individual work in consciousness and the more focused group work that can build and deploy power. Much of developing this potential depends upon diligent and honest self-inquiry about the deeper nature of one’s desires, one’s nature, and how that might be a more or less distorted of the divine will. Those of Monka offer ideas on how to balance the stresses of human life without separating yourself from your fellow humans. Much of our work in consciousness revolves around the ability to shift perspective and thereby shift one’s subjectivity, and this lies at the root of magical working. Monka offers that much of the transformation we seek occurs as a release of old identity, a process they connect to a more mindful awareness of the present moment. We are capable of powerful good so long as we stay grounded in the density of those whom we wish to assist.
In this final session from the fourth channeling intensive, Q’uo addresses a variety of perspectives on the meaning and function of that catalyst which does not achieve its desired objective of promoting change and growth. It appears that the confusion of incarnation often leads to a dislocation between the finer balance being sought in such experiences and the comfort that a mind/body/spirit complex naturally tends to seek in third density. The post-incarnative life review in time/space allows for the kind of overview by which incomplete balances may be best engaged, and those of Q’uo briefly answer questions on the random character of catalyst and the malleability of the pre-incarnative plan.
In this session, Q’uo expands upon a 2010 session in which they stated that individuals or soul streams persist from octave to octave. The value of the individual “centers to infinity” evolving as co-Creators is explored in terms of the Creation’s fractal nature, with each unit conveying a kind of memory of the specific distilled learning back to the Creator along lines that are consistent and inherent to this protean exercise of creation. There is the implication that this consistent fractal structure is the constant across octaves that allows for each new creation to be relatively appreciated for its novelty and for its distilled content to be shuttled back to the one infinite Creator.
This session deals with the nature of time/space as a reciprocal, alternatively constrained experience to space/time, offering mind/body/spirit complexes a more qualitative realm in which to intensify the focus of their seeking. Q’uo discusses the individual’s oscillation through these two realms of experience and how they contribute to one’s seeking path, especially with respect to the polarized nature of time/space. There is also some engagement with the nature of time, and those of Q’uo describe the dream experience as an example of those more fluid encounters with phenomena that time/space makes possible. As mind/body/spirit complexes grow more and more into their chosen path of polarity, time/space prepares the entity to make better use of space/time opportunities.
Those of Q’uo address the dynamic of cynicism or doubt as a normal aspect of life in third density given how little we truly know and can see about the nature of our illusion. Working with this cynicism is part and parcel of working with its opposite, faith, and in this balancing we learn to ascertain the true nature of reality through direct experience. Q’uo also discusses the role cynicism plays in how we relate to other selves as a projection of our inner integration.
In this session those of Q’uo discuss the various long-running effects of the veil experienced in third density on the later densities’ balancing. Polarization provides much impetus for seeking, but this lopsided desire does eventually require balancing in the higher densities. Q’uo describes the various ways in which wandering back into third density helps the mind/body/spirit complex explore its original choice in more detail. This to-and-fro between lower and higher densities seems to have served to complicate the otherwise smooth path back to the Creator in this octave, shortening third and fourth densities relative to the last octave but lengthening fifth and sixth densities.
What do those of Ra and the Confederation mean by “efficiency” when discussing spiritual evolution? Those of Q’uo tackle this question in light of the protean, “trial and error” nature of evolution, articulating the role the self-aware seeker plays in the total expression of the Creator’s nature in this octave. Each octave seems to constitute an experiment in improving the balance between joy and sorrow as two poles in a continuum properly experienced as one follows the upwards spiraling light. This current octave’s introduction of the veil between conscious and unconscious mind has improved the motivation to seek through third density polarization, but it has introduced a side effect by increasing the concentration of sorrow in that density, leading to the sinkhole of indifference. Those of sixth density seek to ameliorate this side effect, but their help is often rejected, and they are relegated to merely sharing in this sorrow as they send their love/light.
Those of Q’uo tackle the concept of calling in this short session, specifically how it relates to service. Calling is a reciprocal phenomenon to service that highlights the interrelated nature of the creation, and calling is as necessary as service. Because those of Q’uo seek to serve in the positive polarity, they describe some of their concerns about answering callings and how they might approach them in a spirit of respecting free will and the capacity of third density consciousness. Some guidance is also provided on how to think about asking for service in a way that advances the seeker’s spiritual evolution.
Those of Q’uo address the societal roots of authoritarianism in the individual’s repression of ugly or unwanted parts of the individual into their unconscious mind. Most people repress parts of themselves from free expression, building a potential that can be politically and socially released at scale in mass society by certain personalities which magnetically attract these repressed other selves. Releasing this potential sidesteps the necessity of the repressed individual to call sufficiently upon the spirit complex, trapping the repressed individual in the sinkhole of indifference indefinitely. Q’uo ends by discussing the power yielded through polarized engagement with this shadow self and suggests how one might positively accomplish this work.
In this remarkable session, those of Q’uo discuss the basic organizing principles of first density, including what pushes entities into second density. It is in first density that consciousness transforms through patterns of motion that begin to crystallize and resonate with vibratory influences that beckon the nascent entity onwards. By tracing this progression of consciousness backwards from third density to first, those of Q’uo walk the seeker through the various layers of awareness that accumulate to modify the overall quality of beingness. They end by illustrating the specific nature of a primitive consciousness that, in its limitation to only be acted upon and not act itself, can endure and abide timelessness. Mysteriously, a “primordial desire” emerges at some point impelling the first density graduate to pursue the upward spiraling light into a world of motion, time, action, and complexity.
Those of Laitos discuss the subject of despair as a salutary stage of spiritual seeking. While it may attend feelings of loss, confusion, and angst, it also conveys to the seeker a new possibility for an aspirational self and new perspective on one’s life. That this transformation so often requires the breaking of the old concept of self and self’s possibility for further service and growth in the world is regrettable, for we must present a coherent and workable self to the world to participate in it. However, by enduring faith in a head-on manner, we learn to bring the faith to bear that our inner light is sufficient to carry on through many trials and sorrows, much as higher density entities have learned to do.
Those of Laitos open the Fourth Channeling Intensive with a treatment of the concept and import of forgiveness. The means for forgiving others change with the details of the illusion, sometimes involving greater imagination and faith than one might expect. These lessons may then be directed within in order to realize a more holistic, balanced and integrated self than the identity we curate for the illusion, one that is redeemed in knowing and accepting its wholeness and goodness. As we learn to use the vehicle of our waking personality limber and adaptable enough to open the heart in unconditional love, we discover how forgiveness disciplines our personalities to accept what we come to learn about the third density condition within and without.
Hatonn pays a visit to the Richmond Meditation Circle after nearly a year’s absence to provide context on some of the details involved in the wanderer’s emotional service in third density. Because the open heart is such a site of vulnerability, we must accept that heartbreak is not simply a side-effect of serving others but what makes us relatable and recognizable to those we serve. This opens us up to difficult catalyst, and we must discipline our personalities to offer what we cannot balance ourselves back to the Creator. As we hone our faculty of patience, we bring a more cosmic and universal love to bear that allows us to midwife the transition to fourth density on behalf of the Logos. Aspects of polarity related to specific forms of service to the emerging social memory complex also receive some discussion.
Making their first contact with the Richmond Meditation Circle, Auxhall (often spelled as “Oxal”, but we feel this spelling better captures the vibration) explains the nature of faith as a situating plenum of comfort as well as an orienting pressure on an entity. Faith provides the basis for connecting the lessons of catalysis with the deeper desires of the evolving mind/body/spirit complex, so that it learns to understand these desires at levels that partake more and more of the total self. This allows the waking personality to cooperate in this complex’s project as it learns to recognize and accept the self. Those of Auxhall also address questions related to willpower, imagination, and the distinction between intuition and conscious thinking.
Monka is an old Confederation entity first appearing in the work of Richard Miller in the 1950s and channeled twice by the L/L Research circle in the 1980s. Responding to questions and concerns around group work in the Other Selves Working Group’s activities, they share their view of the dynamics surrounding the building of community, the exercise of power, and the nature of disputes. The gravity of such work is laid out in light of the arriving fourth density, and those of Monka counsel patience and flexibility in accommodating the sometimes troubling nature of personal relationships. Some commentary is offered towards the end of the session on the operation of archetypal mind at the cosmic level.