In this session from the Other Selves Working Group’s first channeling intensive, those of Laitos describe Earth’s transition from third density to fourth density as a birthing process experiencing difficulty and requiring aid from her inhabitants. The seeker is capable of providing love, comfort, and assistance by maintaining a welcoming, nurturing, and peaceful attitude in the face of what may appear to be catastrophe. Healing the strife that hinders the delivery process is part of looking beyond the individual to the collective possibilities of the coming density. Laitos expands on this metaphysical relation between humans and planet by suggesting the Earth serves as a kind of unconscious for the emerging social memory complex of sub-sub-Logoi on her surface.
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.
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.
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.
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.
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.
Those of Q’uo describe the life of the will as an entity polarizes towards a stronger and more effective energy distribution system otherwise known as a personality. Because will transcends the veil between the conscious and unconscious minds, the very catalyst that challenges us to know ourselves also mobilizes our shadow selves within as blockages are untangled and the power channeled by the personality draws upon the deeper self. This energy can manifest in strange and unwelcome ways, and we are encouraged to mind our thoughts in order to accept ourselves and balance the powers we channel.
Ever the ones to disclaim authority, Q’uo provides in this session their best effort at articulating the proper balance between respecting free will and exercising power over others on the service-to-others path. They paint an evolutionary portrait of the role of stewardship that incrementally assembles a complex and precarious web of cultural responsibilities, societal norms, psychological repressions, and codical strictures adhering to its rightful exercise, none of which much limits the potential for abuse, distortion, confusion, or unintended side effects. The one saving grace of the positive steward seems to lie in the guidance discovered within, involving a continual reckoning with one’s own blockages and desires that unearths a hard-won humility found in the balancing of the self and the experience of authority enacted both by and upon the self. The goal of all stewardship is to free other selves, achieving the harmony that allows for full expression of mind/body/spirit complexes without need for outer governance; yet a reliable recipe to effect this harmony appears to evade those of Q’uo.
In this session, those of Q’uo examine the relationship and distinctions between desire and will within third density. They describe desire as a random, indistinct, and chaotic energy drawing the entity towards the upward spiralling light in an unclear and mysterious fashion. The activiation of the spirit complex introduces the mind/body/spirit complex to the possibility of self-consciously ordering this energy of desire towards more articulated ends through the faculty of will. Because of the operation of the veil clouding the true nature of these energies, will increasingly coheres into a choice of polarity that can work intelligently and creatively with desire’s upward draw towards unity and co-creatorship. Q’uo hints that we take a key step towards social memory in fourth density as we recognize the patterns inherent in the integration of desire and will within ourselves and our other selves.
Here those of Q’uo explore one of the key underlying qualities of evolution: the continuity of identity represented by the faculty of memory. In order to encapsulate Its project of self-understanding through a series of introspective, projective, and reflexive expressions, the individual unit of the Creator accrues the complexes of body, mind, and spirit. At each successive density, this process refines and expands the nature of memory from a merely material affair to an increasingly abstract and noumenal phenomenon as the transforming self is continually reproduced. Ultimately, a kind of cosmic memory spanning octaves relies upon the individual mind/body/spirit complex, as each entity serves as a fixed reference point against which the Creator may evaluate its octaval thought experiments. In relating this, Q’uo offers a new argument for the value and dignity of each individual, both as an irreplaceable agent of the Creator’s eternal self-inquiry and as a site for registering and retaining the fruits of Its distilled learning.
In the final session of the fifth intensive, those of Q’uo expand upon the topic of memory from the last session with an emphasis on the existence, nature, and meaning of the “truth.” Here too, will plays a role in the dyadic activity of remembrance, coupling subject to a limited perspective on an event. Given the veil of forgetting, Q’uo endorses no external standard by which veracity can be reliably and objectively teased out from the confusion of siloed and contradictory memories.
The achievement of a planetary social memory complex in fourth density will provide all with common access to all individual memories, and in this event lies the fruition of memory: the possibility of a commonly triangulated and authoritative truth across perspectives and distortions. Until then, one must humbly account for the role one’s confusion, hurt, and limitations under the veil perennially play in the accuracy of one’s recollection and one’s truth.