In this session from the Other Selves Working Group first channeling intensive in Colorado Springs, Laitos explores the different aspects involved in trust, from trust in self, to the extension of trust to the other self, to the more generalized trust in the Creation generally. While trust ought not be blind and wanton, for there are often dangers to balance, we learn through our disappointments how to accept others as they are, to cultivate a faith in their good intentions and highest they have to offer. If we can believe in the fundamentally didactic nature of our catalyst, we can use both trust and distrust to explore the current of our lives, which will always bring us back to another opportunity to balance between openness and discernment.
In this inaugural channeling session of the Richmond Meditation Circle, Hatonn counsels seekers to hone their faith by leaning into the catalyst we programmed for ourselves, painful though it may be. There is a rhythm to our lives that transcends our ability to reason and plan, and we serve our evolution best when we maintain a positive attitude radiating love to others and nurturing our fragile selves through the changes of life. As this rhythm transforms us into something we might think we should fear, we can rest assured that the deeper we go, the closer we get to the Creator.
In this session from the Richmond Meditation Circle, Q’uo addresses issues arising from acceptance of struggles in life. We learn most from our attempts to overcome and oppose obstacles, because this effort exposes clues about our deeper identities. The fruition of our incarnational work lies in the patient, gradual acceptance of that which we once sought to overcome, building the faith in us necessary to approach fourth density. Preparing ourselves for service through meditation, we learn to abide in this process, comforting and nurturing ourselves and other selves along the way.
In this first session from the Other Selves Working Group’s third channeling intensive, those of Q’uo discuss the nature of the service to others path, providing commentary on both the outward forms of service as well as the metaphysical and spiritual foundations of such service. Emphasis is placed on the connection between polarity and the individual self lived as so separate from the Creator. Those of Q’uo introduce a concept of atmospheres or auras surrounding these centers of focus constituting individuality, imputing to these auras many of the less tangible, more universal feelings that accompany individuality. The session ends with a discussion of the role of sacrifice in the expression of selfhood along both paths of polarity.
In this session Q’uo addresses the despair and confusion that longtime seekers often encounter on their path. Pursuing a polarity does not mitigate against these feelings as catalysis and transformation work upon us. Q’uo encourages us to develop a relationship with pain that does not deny its sting while also learning how to ask for the help and faith to endure. As always, seeking a larger perspective in the present moment is a great aid in our desire to serve others and build our spiritual strength upon this love.
Those of Q’uo discuss several aspects of third density systems of manipulation and domination that we experience in our individual lives, making key connections and distinctions between the single self and the collective nature of participation in these systems. Liberation is discussed in a variety of senses: as a surrender to the rightness of our catalyst and the salutary nature of manifestation, as a project of the self freeing itself and reaching back to others, and as a communal project that seeks to subvert the control of individuals with coordinated self-expression. While Q’uo refuses to direct our outward expressions of emancipation, they do offer several thoughts on how to identify the liberatory project in our service and conduct.
Q’uo here speaks, initially, to the broad problem of becoming an incarnatively created self, prior to turning to the question of the higher self proper. The focus is on the way in which the higher self may be of service in aiding the development of the self as it reaches the stage of evolution in which the spirit complex becomes a dynamic variable in its process. Finally, Q’uo speaks to the differences between the two polarities, positive and negative, with respect to the manner in which guidance of the evolution of self-hood is effectuated.
In this final session from the Other Selves Working Group’s third channeling intensive, those of Q’uo discuss the diverse circumstances in which an entity can suffer from feeling overwhelmed or flooded. Organizing these instances by their temporal orientation, Q’uo catalogs several energetic, catalytic, and emotional components that come into various levles of play in each type of overwhelm. Q’uo offers some general tips on balancing these feelings and relating to the pain and fear they can instigate, closing with a general message of encouragement for the instruments.
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.
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.
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.
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 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.
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.
Q’uo here addresses the role of the will in the development of power, polarity, and expression of true character through activation, exploration, and unblocking of the yellow ray energy center. Vibrating more and more in a socially oriented yellow ray manner, one encounters opportunities to form a variety of attitudes towards will’s exercise, both by and upon the self. In the blockages and expressions of self this attitude evinces in having one’s will constrained or empowered through social structures, will achieves ever redoubled focus through the practice of channeling it through structures of social norms and authorities. One either aspires to worthiness to use this power to serve others as a value or to the power to bring other selves under control, learning in the process something about one’s nature otherwise hidden and vital to green ray activation.