In this session from the Other Selves Working Group’s first channeling intensive, those of Laitos explore several dimensions of service to others. As an attitude we exude in our daily activities, service realizes an expanded self that can tune into the Creator in others in an increasingly automatic fashion. In exploring our foundational desire to serve, we learn to gently balance active service with work in consciousness, replenishing our will to seek the Creator and refining the honesty of that desire. These lessons in the subtleties of the positive polarity allow us and the Creator to benefit from our attempts at serving even when they fail, helping us return to the state of grace which confers peace in spite of the ups and downs of incarnate life.
In this session from the Other Selves Working Group’s first channeling intensive, Q’uo elaborates on functional characteristics involved in three of the seven classifications used to study the archetypal mind. The significator provides a unifying concept of selfhood that derives elaboration from the mutual reinforcement of matrix and potentiator, variously synthesizing the activity/passivity and generation/reception dynamics that accrue from their respective masculine or feminine correspondences. In their answers to questions, Q’uo briefly touches on the choice archetype’s relationship to the significator, and finally they establish the primacy of free will relative to the archetypal mind, suggesting a mysterious, macrocosmic superstructure governing octaval evolution.
This session features Q’uo discussing the concept of self-consciousness and how it serves the Creator’s evolutionary mission. There is a quantum leap in awareness demarcated by the second density entity’s discovery of the possibility of stepping outside its feedback loop between mind and body. This new position recapitulates the initial stages of the Creation’s articulation through the octaves, making possible the Choice that assembles the metaphysical power necessary to reach back to the Creator through the infinite medium of an emerging spirit complex. Finally, Q’uo frames this polarity of service to self and service to others as itself issuing from the development of the more primitive mover/moved polarity with which spirit initially engaged the creation. Through extending its feedback mechanism to the spirit complex, the self-aware entity grows to be an instrument of spirit, indirectly plumbing the mysteries of separation and the finite as an ever-unfolding discovery of its one infinite source.
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 gives a detailed account of the elements and issues affecting the dynamics of communication across the veil. This relates both to the intricacies of the inner planes and those of the outer planes, to the extent that either of these locales are implicated in the type of contact that is sought. The nuances of meaning associated with the positive and negative paths are explored, as is the role of time/space in serving as a vehicle for the perpetuation and enhancement of the qualitative characteristics associated with each path.
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.
In this session, those of Q’uo address the nature of mind and its relation to the body. They discuss the grounding of mind in love and how its fluid nature relates to manifestation and embodiment. Some hints are also offered about how the body relates mind back to itself. Towards the end, Q’uo answers a question on the “tree of mind” metaphor as viewed from the body complex.
Q’uo here explores the way that the complexity of spirit arises from the initial complexity of mind, as a result of points of contact between the two dimensions of self. The specific role of the veil is discussed, and the sense in which that catalyst which is unused by mind tends to seep through, as an undigested remainder, into the spirit, creating residues that contribute to the complexification. These, in part, seed the tendency of the spirit complex to be experienced as a dark and dangerous place.
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.
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.
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.
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.
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.
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.