Introduction
In this exploration of the mind’s intricate dance between intellect and intuition, those of the principle of Q’uo invite us to consider the delicate interplay of these facets of consciousness when we make a study of the archetypal mind. Having sketched out the functions and value in the seeking process that these two faculties defined by the veil exhibit, Q’uo draws in the interaction of the matrix and the potentiator as foundational patterns of energy flow in manifestation. However, the pattern described cannot banish the primacy of mystery in seeking, and we are cautioned to balance intellectual approaches and intuition when we study the archetypal mind, abiding with that which our consciously available mental tools cannot explain to our immediate satisfaction.
Group question
What is the intellect’s role in archetypal study? When does it get in the way?
Channeled message
(Steve channeling)
I am Q’uo, and I am with this instrument, greeting you in the love and in the light of the One Infinite Creator. We are most grateful to be called to your circle of seeking this fine day, and we are pleased to offer our humble thoughts to you upon an interesting topic that you have chosen, that being the role of the intellectual mind and the intuitive mind—if two minds they can indeed be said to be—in taking up a relationship to the archetypes which, in a significant way, define not who you are, but how you may function or how you may operate in this created world.
We happily offer our thoughts upon this subject, but we would admonish you to realize that we, like you, are seekers upon a long and dusty path. We may have traveled a little ways further along that path than you, and if that is so, we look back over our shoulder most joyfully in an attempt to point out the way. However, we are fallible, and therefore we would suggest that you not take in our words as if they were authority. We are not authorities to you, my friends; we are fellow travelers. And so with that said, we feel we can offer our thoughts knowing that you will exercise your own discrimination in choosing which of our thoughts you will take to heart and which you may leave aside.
The manner in which you have focused this initial approach to the question of the archetypes settles on the distinction between the intellectual and the intuitive portions of the mind. We would suggest to you that from our perspective, these two portions which to you can be quite distinct are much less so, and that is because we, from our vantage point, do not operate within the parameters of the veil of forgetting.
Now, it is important to recognize that the veil of forgetting, which does introduce a barrier, shall we say, or a threshold that separates the conscious from the unconscious mind, is not something to be despised. The veil of forgetting is, in truth, a gift, for it allows a kind of differentiation of experience, a separation of facets of what may be experienced, that would otherwise be unavailable. And so the address which we will undertake in sorting out that which belongs to the intellectual mind and that which belongs to the intuitive mind will be redolent of the primary distinction between the conscious and the unconscious portions of the mind, for intuition partakes of the unconscious portion of the mind far more deeply than does intellect, and intellect situates itself within the heart of the agency expressed in conscious activity far more stringently than does intuition.
Now, when it comes to the study of the archetypes, you are in fact attempting to reach down into those portions of the mind that are not typically evident to you—not overtly disclosed, shall we say—and that does put them in relation to the unconscious. So one might therefore suppose that the largest percentage of the effort in studying the archetypes should be grounded in the intuitive capacity. And to some extent, this is true.
However, the intuition is typically in the veiled condition not availed of those structuring elements that the intellect so ably provides, and therefore it tends to be less well-organized, less well-articulated, less well-situated in relation to the broader life experience than it would be with the addition of the intellectual component. So we would suggest to you that while it is possible, say, for a species such as you are to discover the archetypes through the powers of intuition alone, this is slow work—very slow indeed, my friends, as would be the attempt to explore a large cavern with but a candle to guide you.
Therefore we find that the activity which we might call “revelation” can come to your aid in the sense that it gives you a starting point of the nature of an overview which can function as a kind of map allowing you to explore more particularly through your intuitive powers that which lies beneath the threshold of conscious attention for the most part. And this revelation of which we speak, in the particular case that you are currently studying, is what you have called your tarot, and it is grasped initially, consciously, by the intellectual mind. And so it is through a sort of intellectual effort that you can begin a process of taking up a relation to the deeper portions of the mind as articulated in the manner we have called archetypal that enables you to engage the study that the revelation of the tarot has made possible, so that the intuitive function, when invoked, is better situated, or better focused, as we may say, upon those areas of your beingness that the archetypes differentiate for you.
Now we will tell you that this differentiation has the nature of what you might call original equipment for all who are incarnated within the portion of the creation that has been co-created by your local Logos, as we have called the highly refined focus of love energy that traduces the energy of the One Infinite Creator into a more specific pattern of creative interaction among portions or parts of the infinite whole: sparks, you might call them. And these sparks are what we invoke metaphorically to describe who you are and equally who we are. So, we who share this experience of living within this sector of the cosmos, vast beyond the power of imagination to comprehend, share a kind of inwardness, with nodal points of energy gathering and energy transference that define who we are to the extent that we are able to function in a creation that is thus and so differentiated, so that you and I and all others with whom we share our beingness and our experience may have a many-hued experience to offer back to the creator so that the Creator may know itself all the more eloquently.
So, when we speak of intuition in this connection, we are bringing forward the notion of the way we are: a way we are, not to be confused with absolute unity, but which nevertheless does not negate the unity which underlies and undergirds all. It is perhaps likened unto a prism which separates out various rays of light that may dance in many-splendored patterns and form interesting reflections—always of unity, please keep in mind—such that they are redolent also of quite particular diversity. And these patterns of beingness which may be intuitively felt, when they rise to the level of manifestation so that they may be observed, will follow trajectories of movement: one energy flowing into another, withdrawing back into itself, and flowing outwards once again, so that the result is that a kind of intelligence arises in the intersection of the nodal points that we have called the archetypes. The movement of intelligence is from node to node, and it is a relational thing. It is a thing always in motion; it is a manifestation of possibilities of beingness which, prior to being manifested, reside merely in potentiation within the One Infinite Creator, within absolute undifferentiated unity, within that infinity which does not yet know itself.
The movements within this infinity are movements which we may suggest to you are subtended by desire. Desire is the motivator, but what is desire, and what does desire have to desire? For the Creator, that is the very question, the decisive question, and all that arises within the creation comes as a portion of the attempt to explore that very issue. And you will find that this fundamental fact is reflected in the nature of the archetypes themselves.
We speak, when return to the archetypes, of the matrix of mind as that which conscious thought invokes as a receptacle of what it seeks. But the matrix always already is but a mirror for what motivates it to seek in the first place, and this we have called the potentiator. The potentiator, therefore, can be seen to be both before the matrix and after the matrix. It cannot be manifested except through the matrix, but once it is manifested, it is manifested as that which the matrix has always already sought.
So here we have the fundamental separation between the seeking and that which is sought at a level at which neither can result in anything resembling a static representation. We have, therefore, simply a movement from the one to the other and back to the one and back to the other until an act of recognition arises that there is not one any longer, but two, a primordial dehiscence, a primordial twoness, a split; a split such that the unity is not obliterated in the twoness and the division between seeker and sought, but is rather retained, and it is that retention of the unity which permits the duality to be recognized in the first place.
And so, with these primordial movements of energy, we have not just a duplication, but a triplication, if we may so put it. We have a threeness that arises. Now we have trouble to describe this arrangement in this primordial way to give you a sense of how you yourself might enter into this movement intuitively, so that you might feel how the Creator feels in this primordial moment of the desire to be known to itself. But, in the process of so doing, we have pointed certain things out; we have said that the one becomes two, and the two becomes three. That “pointing out” has the character that you would call intellectual, in the sense that you are now standing outside the process and noting something about it: it is three.
You may also enter back into it at a point at which you are no longer focusing on the threeness per se, but merely on the movements internal to the seeking process, and thereby enter again into the parameters of pure intention. There is a movement back and forth, and that movement back and forth from intuition to intellectual registration is what we would call intelligence. Intelligence can be such that it requires no veil, but the intelligence that you experience is intelligence conceived within the parameters of the veil, and therefore the difference between intellect and intuition will be more striking to you. Now, we will tell you that though we are no longer subject to the veil, that we are beneficiaries of having been subject to the veil, in the sense that our formation permitted us to distinguish between the intellectual and intuitive functions more dramatically, more decisively, than we would have been able to do had we not undergone the formation as you are undergoing it. That involves the veiling of the one from the other.
At this point, we would transfer the contact to the one known as Jeremy. We are those of Q’uo.
(Jeremy channeling)
We are those of Q’uo and are with this instrument.
We have established principles that we are hopeful will give you a grounding in the distinction between that which is called “intellect” and that which is named “intuition.” We have been careful not to exaggerate this distinction, because it is incumbent upon you to move about within this system of sectors of mental faculty, to appreciate within each and every one of yourselves, my brothers and sisters, the vastness of mind that is at your feet; that when the study of an arcane or difficult topic presents itself in your seeking as an element to be digested, you are not despairing of tools and, shall we say, strategies for accomplishing a satisfactory integration.
The movements of which we have spoken, when appreciated at the level of understanding we speak of, shall always carry one to the climax of the integrative moment. It is the place where new forays into the expansive mystery of the Creator’s nature might obtain within the mind so that one may appreciate what mind is in the experience of being a self and being a Creator. We speak of integration as no terminal point per se, but rather a point at which the exploration may assume new directionality, for you must be free to explore—as free as you can conceive of—while always maintaining one’s recognition that this mission of self-discovery cannot simply reduce itself to a principle or conceptual exegesis such that it is safely captured and thereby stops this motion-filled flow that one feels, even in the most still moments of one’s discovery.
We are herein eliciting a caution about the uses of the intellectual mode of mind, because balance is crucial if one is to achieve an appreciation of the moment of integration that one can feel is participatory, so that these (perhaps) micro-initiations that mind presents to the seeker are always, whenever possible, moments of care, thanksgiving, and praise, and not opportunities for the feeling of mastery, for this is a temptation of intellect. And while one will at times feel that the completeness of one’s exploration is a tempting way to tie a bow on a chapter of the seeking process—that the inscrutability of seeking can be corralled and hemmed in and thereby paused, or perhaps even moved on from—nevertheless you will not in doing so rule out, shall we say, the balancing dynamics of the intuition, which will always call to the self, however softly, and will haunt the steps of the over-intellectual seeker.
The key we would point out is to treat the intellect as a tool. What we mean to say is that the intellect cannot serve as an instrumental means if it is overly identified with; if, in other words, the intellect is the end-all-be-all, shall we say, of spiritual seeking. Now, there is no seeker, whether of spirit, of the illusion, of any sector of awareness, who does not draw both upon intellect and intuition. They are your left and right feet, my friends, and one can stand on one leg for only so long. However when the other foot comes down, it is nevertheless possible to appreciate one foot over the other, to take the lesson in terms of that one capacity of mind, and to leave the other as a kind of by-product of the process of integration one tends towards. The balancing will occur, and it will occur in a way that sooner or later will humble the seeker.
We find this is possible both when the intellect is overemphasized and when the intuition is overemphasized, for the latter predominates in many of the so-called New Age movements that seek the rising sun of fourth density on your planet. They wish to flow around any kind of concreteness to seeking and thereby achieve progress only as a result of overarching flows of energy, larger systems of movement in which the self is situated.
However, in the study of the archetypes in particular, the tendency of the seeker is to try to gather up the feeling tones into a write-up, a kind of summarization that can then perhaps be used. The archetypes, my brothers and sisters, these nodes of energy expenditure in the relation one to another, are not to be used any more than the self in its wholeness and completeness could ever be a mere means to an end. Therefore, when one seeks to crack open the book of cosmic potential, working with one’s archetypal faculties, there must be a kind of sacrament involved, a reverence for the pure mystery involved.
This mystery will always elude the ability to crystallize the nuances and peculiarities, shall we say, of the fact of existence. This is no failure though; no failure whatsoever, for were all to reveal itself to you, there would be no seeking path to tread, and you are the Creator’s representative, shall we say, in this self-exploration. You have equipment, shall we say, afforded you so that you may represent the Creator’s longing for self-discovery competently. But equipment cannot serve every purpose at all times; it must be picked up or placed down based on a wider concept of what one is after.
In this manner, we offer to you the idea of the intellect as a means for taking discrete steps forward towards a horizon that will seem to recede before one. This may appear frustrating, for one seeks in order to arrive at the goal, the destination sought. But remember, your part to play in the Creator’s discovery of self is only one part, and therefore it is not for you to transcend the mystery. It is your role to be a probe, shall we say, in the mystery, and as a probe you have a purpose that is a bit more attenuated. And therefore each step you take, each stair you climb, must suffice as an accomplishment even though it merely discloses what is before you not yet examined in depth.
Those who cling too closely and desperately to the grounding or situating aspects of the intellect shun this mystery in some way, for they wish to have their feet on solid ground. Why would a seeker wish to float freely? Of course they want to tread a path that gives them a concept of progress and fruition promised. It is most understandable and most human.
This is perhaps best balanced in one’s meditations, for one can release the need to pursue and instead simply abide with the mystery, and one’s conceptual discoveries need not, by doing so, completely sate one’s hunger. One learns that the nourishment one craves will be afforded and must not be captured in one’s control. And then, concepts and intellectual achievements in wrestling with the quiddities of archetypal inquiry may be set aside without a feeling of loss, for one knows nothing is lost to the Creator, and after all, the seeker is but the Creator’s agent: the Creator in a role, and to play that role of balancing, accepting, and abiding can provide food unending, and there need not be the feeling that one must fight against the abyss of mystery.
We are those of Q’uo. At this time, we would transfer contact back to the instrument known as Steve. I am Q’uo.
(Steve channeling)
I am Q’uo, and we are again with this instrument. We will at this time merely take this opportunity to thank those who have here gathered, and to express our willingness to work with this group with respect to the questions that arise on the theme of the archetypes, as together our seeking journey continues.
We are those of Q’uo, members of the Confederation of Planets in Service to the One Infinite Creator, and we leave you now in the love and in the light of that very Creator. Adonai, my friends. Adonai. ☥