Introduction by Jeremy Weiland
Among the biases and gifts we bring with us from second density to third is the bodily state of alertness and angst that we understand as anxiety. While it served us well in second density consciousness, our ability to engage in abstract thought in the social complex, combined with our deep longing to return to the Creator, often magnifies justifiable anxiety into patterns of negative thought that impede our progress towards love and the realizations of spirit. When used in a disciplined manner, however, it can help us prepare for the emotional toll of eventualities and give us lessons in acceptance. As we grow into social memory, we learn to balance anxiety not just on our own but with others’ help.
Is there a way to address anxiety so as to diminish its negative effects? Is there a positive use of anxiety?
We are those of Q’uo. Greetings, my brothers, in the love and the light of the one infinite Creator who has bestowed upon us the gift of communication, such a vital part of the process of coming together once more as part of one fabric, one principle. Not one of you are replaceable, nor would we ask for your submission to the exacting elements of the message to proceed.
Therefore, if you would use your discernment vigorously, we would be grateful, as would this instrument, who recognizes a condition of fatigue within himself. We are not concerned; we simply wish to be as transparent as this instrument. And we wish to allay concerns on his part and the part of others. Concerns such as this are natural as a choice-making entity with limited information with which to govern one’s life as a spiritual project.
It is natural to maintain an alertness, to keep the eyes open, as one would say, for problems and impediments to forward progress. This is a bias, we might say, cultivated in second density consciousness that does not serve you poorly in the third. We are always eager to ground certain of your sensations, predilections, habits, in the patrimony of second density, for we wish for you to fully ground the evolutionary perspective as a tool to understand the depth of evolution in consciousness. Your job is not to overcome the second density body you occupy; no, my friends, there is no intra-density conflict to be had, but rather a harmonization, a sharing of the load between different discrete levels of selfhood that drift in and out of activation.
So when we address the topic of anxiety, we are much pleased to talk about it as more than merely a stumbling block or impediment or barrier to being the full third density entity that you are. There are hardships that ride along with every level of separated consciousness that you can imagine. This illusory alienation from the Creator has its upsides and its downsides in every aspect, and as this instrument would say, incarnation in particular is a package deal. You accept the limitations of material embodiment, not so much as a sacrifice of your greater wherewithal [but rather] as the flip side of your ability to express more subtle energies in a magnified, concretized, and particularized manner. If you are to achieve some sort of rudimentary balance, at least, you must come to peace with those aspects of incarnation, of embodiment, that get in the way of the ideal carrying out of the project of evolution to fourth density. You must make friends and part with the body as a friend, as a longtime friend, my friends.
So let us get to the gist of it: what is anxiety? We would start by specifying the way in which the emotional body has been set up since the advent of the complex nervous systems of second density. The degree of alertness needed for the singular task of survival overrides concerns of balance. Yes, organisms in second density achieve a kind of homeostasis that allows them to continue for some time, but the world in which they live, while they are aware of its nature and its unification with the Creator, does not value the individual homeostatic unit. This is always a collective project at this level, and the one serves the many until it has accrued the biases that turn the head towards the more intense light of self-consciousness and spirit. In order to carry out this homeostatic balance of sheer survival, nervous systems develop a triggering, a persistent state of caution. This is almost a way in which emotions are a crude security system, and you have noticed certain vehicles in your parking lots who have more sensitive, more reactive security systems than others.
When one graduates to third density, there is no tutorial, no orientation seminar on what to expect. Again, as we discussed in a previous session, the biases that you have accrued are what you have on hand to work with. Therefore, at the simplest level, and there are other levels at which we will discuss this, anxiety is a holdover from the state of alarm that allows for the propagation and survival of the species of second density creatures.
The issue is not that the affective elements of anxiety are misplaced in you, necessarily; even as a third density entity, there are threats to your life which you overlook on a daily basis. Life is fragile in its chemical manifestation. It is a delicate balance, and you are well served when it affords you awareness of threats that may be sidestepped, even if the emotional byproduct seems overwrought, an item of distraction.
However, the challenges of third density extend beyond mere survival, and you are either in possession of more sophisticated strategies, approaches, mental heuristics for handling these more complicated and evolved concerns and threats, or you rely on what you have at hand, what you bring with you across the threshold. And that might be the simplest way to begin a discussion of anxiety: as first rooted in the body, and therefore as a kind of augmentation of the catalyst you experience in your more mentally directed lives. If it seems that we are speaking of a condition of self that should be ignored or simply grumbled about then we are not making ourselves perfectly clear, for as you suspect, my friends, second density is still a teacher, and this experience has something to teach you about your project in this life and in this succession of incarnations.
We will proceed and sketch this situation out in a bit further detail through the one known as Joseph, and at this time with thanks to this instrument we relinquish contact. We are Q’uo.
I am Q’uo and I am with this instrument.
Let us consider the function of the emotion of fear and perceptual sensitivity in the second density creature. Notice that the pets that you may have will be attuned to events in the world around them in ways that you are now. Their perceptual faculties are more sensitive than yours. And likewise their fear responses will tend to be more intense than yours in response to the perceptual moments that strike them as potentially threatening. In the case of a second density creature, the bodily and emotional capacities are organized to lend the creature a means of carrying on in a world in which it may at any time become prey to another creature.
Notice that the fear response is generated when an event perceptually occurs. Your second density pets do not worry themselves over the threats that may come tomorrow. Now consider the way these native capacities become powered [by] the third density self-reflective capacity and ability to form stories that span space and time. The second density creature that has reached harvestability has only just begun to extend its thinking in space and time. Whereas, with third density creatures such as yourselves, this capacity is inborn and strong indeed. Much of your lives are constructed in your minds as a response to the information that you are presented with. And in your mind, you set up for yourself expectations. You project meaning out into the world and meaningful events in the world. And these meaningful events you attempt to foresee on the horizon. And as you see them coming you attempt to plan in response to them. But remember that you have inherited the tendency to become attuned to threats and have a fear response to those threats. The way that his tendency becomes powered in third density is by the overpopulation of threats projected out onto the horizon and marching onward toward the self, not in perceptual immediacy, but in the broad expanse of the mind’s imagination, we might say, or total representational construct, well beyond what you perceive. Thus, there are many, many threats one might see on the horizon. It is as if the second density creature has suddenly gained perceptual faculties that are attuned to the predators within a 100 mile radius If this creature is attuned to such predators at all times, the creature will always be afraid.
Anxiety, then, is a kind of fear, but it is a fear of what is not present. It thus consumes the energy you have on hand to deal with the present moment as a posturing or a coiling in preparation for that dreaded moment that finally the threat arrives and is no longer on the horizon but is now immediate. The difficulty, here, is that whereas the second density creature perceives a perceptual threat and so responds to it in an appropriate fashion, though less and less appropriate the more protected that creature is by yourselves — imagine the dog persistently barking at the mail carrier. In third density, the preparation or posturing for response to a threat that is not here in this moment is a removing of the conscious concerns from the present moment and a placing it in the future. So one expends energy now for a future that may not come and, moreover, the energy expended to prepare for the threat is unhelpful. After all, if the threat arrives in the future, to what benefit to you prepare for a threat here and now? The kind of preparation that the fear response generates is a preparation to act now. Were you to respond appropriately to a potential threat on the horizon, anxiety would not be necessary and in fact may very well prevent you from doing so, since you may find yourself biting your nails, pacing, thinking cyclical thoughts, rather than setting up the structures or the systems that will adequately allow you to prepare for such a threat when it arrives, if it does. Notice that the expenditure of energy in setting up a system does not involve the cyclical thought or the biting of nails. So you can see how anxiety is a constant temptation to pull yourself out of the present moment and place yourself in the future without thereby according to yourself the tools to deal with such a future possibility. Anxiety in this regard appears to be a spinning of the wheels.
What, then, is its function? Why even have anxiety? Is it an unfortunate artifact of second density that helps third density in no way? And to this we say, emphatically, it is not a mere artifact. Consider again the function or the workings of anxiety for the third density creature. Is it not a lesson available to you about the value of recognizing the present moment? For it becomes evident at some point to the anxious person that the worrying does not seem to help. That staying up waiting for the child to arrive home, biting nails, though perhaps difficult to put an end to, does not change the child’s condition when they arrive home late at night. So you can see how anxiety functions as a catalyst. In the first instance, it reveals to you an inordinate concern or attention to times distant from now and possibilities that may not arise. It also affords an opportunity to recognize the endless potential of the present moment, and the ways that energy can be well spent or wasted.
But even this recognition does not necessarily change the patterns that occur. Often when one is in a state of worry, there is no rationalizing oneself out of the worry. One can easily recognize that worrying serves no purpose and yet feel helpless to the experience of worry. What, then, can be done? In the first place, as we have already suggested, part of the anxiety response is bodily in its nature, and a particularly active nervous system in the body will produce a particularly active set of emotional responses. There will always be something to respond to. The energy in the nervous system must somehow find expression. And, in the present moment, if there is no threat in the immediate vicinity, it is easier to attend to threats on the horizon. That is, nervous energy must be spent, for it is a kind of stuck energy that flows in in the upward spiraling direction and must find expression, must be enacted somehow.
Thus, it might seem that when one is worrying, it may be best to distract oneself. And, of course, you can consider the many possible distractions, some of which are more efficacious at spending the energy than others and some of which are a more valuable use of energy than others. But mere distraction does not treat anxiety as catalyst. It treats it more as an obstacle or an obnoxious presence that one must simply deal with. The catalytic nature of anxiety is not about the feeling state; the feeling state is a mechanism of communication to the self. It indicates that there’s something in the deep mind that is not yet present to the conscious mind and that the deep mind represents the world in some way as threatening. Hence, the anxieties offer catalyst about those very threats perceived on the horizon. So, should you find yourself worrying about some eventuality, it is a perfect opportunity to imagine the eventuality, to explore the depths of the possibility and to find some way to accept its realization.
So if you are worried about the death of a loved one or the injury of a loved one who has not checked in on time, this is an opportunity to confront that eventuality, to imagine yourself in a world where the loved one really does die or really does become injured. Notice that in doing so, you genuinely prepare yourself or that eventuality rather than spinning your wheels in a state of worry. So anxiety offers the opportunity to switch one’s attention from the coiling or the posturing or preparing for an eventuality at this moment, even though the eventuality is not here, to preparing for the eventuality should it come in the future, which is an efficacious use of the perceived threat or the energy to deal with the perceived threat. So here we can see that the energy available for approaching or for handling the threat judged to be on the horizon need not be diverted to something else but can be spent on that threat judged to be on the horizon in a way that is useful rather than in a way that is unuseful.
We would now, at this time, turn over the contact to the one known as Steve. We are those of Q’uo.
I am Q’uo, and I am with this instrument. Up to this point, we have discussed the manner in which anxiety expresses, first of all in a bodily or quasi-bodily sense in the second density and then moving into the third density, the respect in which there is a kind of bodily persistence in the phenomenon of anxiety even as it comes to be colored more and more by the mental life which is increasingly characteristic of third density entities.
Anxiety in these respects become increasingly detached from the present danger that inspires fear and in a world in which futurity becomes more and more of a component of the life experience in third density, the detachment from any real and present danger can become nearly complete, and in this configuration, it seems that anxiety itself can be seen as a residuum of second density life that, quite frankly, generally speaking, has lost its utility for catalytic purposes. This is because it seems to be entropic in the sense that it does not give clear indication of catalyst other than a kind of generalized way that on the whole is not very useful.
Now, at the risk of confusing the situation, we would like to suggest that there is a further dimension to anxiety which we have not yet discussed, and that is what we might call the spiritual dimension. And the confusion will be inevitably compounded by the realization that, though the spirit complex is the third of the triad of body/mind/spirit to emerge in manifestation, it is yet the first of that triad in the order of being. What do we mean by that?
Well, we would ask you to consider that the creation as a whole is one entity that has, in the vast mystery of that unity, undergone a transformation from infinity to finity, and in such a way that the infinity resides still as a component of each finite creature. In this respect, the finite creature stands related to the Infinite in a way that is indeterminate. The very indeterminacy of that relation is what we refer to as free will.
In the indeterminacy of free will there is the experience of a call back to the source that every finite being experiences in some measure, no matter how remotely, how dimly, how embedded in the instant. However, free will being what it is, there is also a realization that the capacity or responsibility of answering that call within the finite beingness of the creature is itself grounded in a contingency, which is to say that the call may be well answered or it may well not be answered. It depends in an absolute or ultimate sense entirely upon the free will disposition of the creature how that shall play out.
So it goes with the territory of being a creature to be in a circumstance of primordial insecurity. One lives by one’s wits, and by one’s wits alone and one’s wits may well fail one.
If you add to this sense of overwhelming responsibility that in fact seems so overwhelming very often that it is utterly impossible successfully to realize any sense of fulfillment. If one adds to that the sense indescribable loss of the unity from which one has been thrust out in a propulsive creation that has to it always a vague hint of violence, one has been like the baby chick that has been expelled from the nest, and now must learn to fly and fend for itself.
So, the sense of anxiety of which we now speak must be understood as part and parcel of the fact that every modicum of the creation is in the ultimate sense a spiritual entity. It is a destiny implied in that constitution, and it is a destiny that places upon the individuated being the burden of responsiveness.
So, while it is true that the anxiety that is experienceable in second density arises within the individual that takes as its primary concern the red ray survival necessities, and the orange ray interaction necessities as most central to the circumstance that individual finds itself in. To the extent that the yellow becomes the dominant ray of third density, the elements of the experience of anxiety become thoroughly suffused with social considerations. And here we encounter such experiences as that of alienation, or fear of failure, fear of not being accepted by a peer group, etcetra, etcetra.
However, as a third density entity becomes more and more mature, more and more aware that there lies beckoning to the self something higher even than integration within a social unit, and successful and productive conduct in relation to sociality, as this becomes more and more a feature — dimly at first, more clearly subsequently — of the consciousness, of the third density, there is an awareness that there are responsibilities that go beyond third density, and that the nature of third density is itself such that one necessarily reaches to standards that cannot be adequately framed within yellow ray. And so you have the higher rays (green, blue and indigo) which call out to be activated. There is very often an experience of not quite getting it right, of not quite being fully realized, not quite being who one is destined to be, not quite being who one desperately — and more and more so — wants to be.
The very vagueness of this sensibility can be experienced as a kind of anxiety of its own. This anxiety really cannot be related to the notion of fear unless we understand fear as a fear of failing. It can be equally debilitating, however, as the generalized fear that one can experience as anxiety in third density. So the maturing being in third density that senses on the horizon a greater spiritual density is quite likely to experience the first announcement of this new horizon with a general sense of anxiety, a spiritual anxiety, we may now call it.
So the question now becomes: “How might this anxiety be seen as something other than a mere matter of entropy? How may it be used to some positive effect?” And we do think that this is possible. We say this while recognizing at the same time the potential for the debilitating effect that anxiety can have, and when that debilitation comes to color the whole horizon of one’s being, then it actually is no longer useful.
In such circumstances it is well to relieve oneself of the responsibility of the intense portion of spiritual seeking, and seek the comfort of good friends, good companionship,and a safe environment. One does not need to give up one’s spiritual orientation in such circumstances, for it is still the experience of meditation which we find to be most serving. And, indeed, within that experience there can arise a subtle hint of a possible way forward, as the anxiety itself comes to be seen as a little bit of a spur onward for those who do aspire to open some of these gateways to the self that have hitherto not been fully opened.
So one slowly learns to open the heart and, in that experience, one discovers that a very great mystery can come about. For in the opening of the heart there lies a great healing energy, because it is precisely true that the open heart allows the individual to begin to sense itself as more than an individual, and begins to become availed of the love of others that one has also extended one’s love to.
The great athanar of the open heart, therefore, is the first emergency room, shall we say, available to one who is beset by spiritual anxiety.
Now, in the interests of completeness, we should add, briefly, that those who have chosen not to open the heart, but rather to skip the open heart on the way to further spiritual advancement, tend to need to create about that anxiety a kind of hardened shell. This allows just enough of a propulsive influence to carry the aspiration forward, but without the healing effects that can dissolve the sense of anxiety into a sense of community, such that the harsh pangs of individuation are no longer felt in such severity.
We are those who have chosen the positive path, as we believe are also within this group, and those likely to be within earshot of our words. And so we would say that the way of the open heart, for us, is the surest method of dealing successfully with that type of anxiety which is of a distinctively spiritual nature.
At this point, we would transfer the contact to the one known as Jeremy to wrap up our consideration of this subject. I am Q’uo.
We are Q’uo and are with this instrument at this time. We have explored many parts of the puzzle that is this particular form of catalyst, and we do not have very much more to say in order to bring this meeting to perhaps a more speedy conclusion than normal.
We would like to point out that anxiety is catalyst. What, my friends, did the one known as Ra suggest was the key to the positive use of catalyst? While anxiety has some of its roots in the second density experience, remember that the lack of self-awareness affords no opportunity for rejecting the fear, the menace that one may feel in the wild, and we would suggest that you treat all catalyst, including anxiety, as good medicine. Live in the moment when you can, my friends. Accept your condition, as we have impressed upon this instrument.
We do not see far into your future, but we know this is a precious time, and you are fully equipped to use it efficiently and completely if you can simply understand that fears, anxieties, trepidations are as the weather. They will come and go. You can be certain in your happiest state that something dark will occur to cloud your mood, and when you are in the depths of anxiety of fear, that it too is but a temporary state. Use it, and you will teach us as much as you teach yourself.
We are those of Q’uo and would offer the opportunity for one question at this time. We are those of Q’uo.
Questioner: I have a question, Q’uo. Sometimes anxiety seems to be a response to a misfit between the individual and the world. As a child, for example, you might have a disposition that doesn’t match the kinds of cultural forces that can be imposed upon you, say, by your family or by the world around you. So in my experience, Christianity was a very bad mismatch, or at least the way Christianity was manifested in my world. And it seems like it can produce an anxiety that is really, like its origins are unconscious and it covers or touches on the entire experience. So it seems like it’s about nothing because it’s about everything. So I’m wondering, Q’uo, how one can discover that this is the case?
We are those of Q’uo. We believe we grasp the gist of your question. We would not go extremely deep in our answer, for we think, if this instrument would briefly step aside, that we can cut to the chase.
We recognize–in a way you may not–the universality of the experience you have just described. Often, this experience is deepened by a sense of solitude or abandonment. Recall that all second density entities feel fear and the lonely condition at times. But we have previously stated through channels such as this that that did not lead to a condition of suffering. Now why is this? Because they do not reject their feeling. They accept it. They are in the moment with the feeling.
When you are in the moment with this feeling, and the mind complex seeks to explore it, perhaps in ways that do not bring about balance but instead encourage the empowerment of biases you do not feel serve your path, you have many options on how to deal with the emptiness or overwhelming nature that this sensation toggles between. We do not have the resources to list them all, but there is one that we would offer to you, my brother: companionship, sharing.
Another key to the mystery of suffering, which we acknowledge is not avoidable, regardless of one’s balance, regardless of how integrated one is with one’s various pieces of consciousness, [is] the friend, the sympathy. My brother, it is not simply for you to offer. The flip side of this radiation is the ability to accept it graciously, to open up and let the group, the relationship, begin to be the load-bearing beam in the first phases of construction of that crystalline and immensely powerful structure that we all see just over the horizon.
This is but one example of why we encourage the work with anxiety, for we would suggest that it has resolution once transformation has occurred and you are not holding the world on your shoulders alone. Lessons are finite. They come to an end. Have faith. Do not chide yourself for the churn of the mind complex. For after all, my brother, do you not believe you have more resources available, not just within yourself, but within your other self, and the other self, and so on?
This will take time to fully feel and not just think, but your resources are vast, the odds are absolute, and we extend our perennial invitation to share this burden with you as we offer to all. Comfort is not a sign of weakness, and seeking it is not always a distraction. You will face anxiety, my brother, and you will see it smile at you one of these days. And until then, keep the faith. May we elaborate on this answer?
No, Q’uo, thank you
We are those of Q’uo, and we thank you as well as this instrument, which has learned much from this monologue. However, let us bring this to a close in love and light, always reminding our brothers and sisters that we are but a breath away, as is our one infinite Creator, in whose love and light we leave you. We are those of Q’uo. Adonai, my friends.