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.
Forgiveness is an issue we all have to deal with on a fairly regular basis, and for many of us, it poses a real conundrum. Laitos here does little to make the issue simpler, but rather deepens the concept by suggesting that it is a project which extends well into the higher densities. The problem is broken down into the following components: (1) The act of forgiving needs to include both the self and the other, (2) The gift of the energy of the Creator, as unfathomable as it may be, is still perhaps our best resource, and (3) There is something called “complete forgiveness,” in which a full balance is achieved by each self forgiving itself and the other.
Love and wisdom are such fundamental aspects of the creation that each is accorded an entire density of experience to allow for the evolving creature to perfect its reflection of this facet of the Creator. In the sixth density the two dimensions must be brought into a state of balance with one another. Even in the third density, however, issues of balance arise. Q’uo here responds to our query concerning the issues and complications that arise in this process.
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[1](#footnote-1).
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.
In this session from the Other Selves Working Group's first channeling intensive in Colorado Springs, Q’uo discusses humility, starting with comparing our condition to that of the second density sapling vulnerably striving towards the light without self-consciousness. Q’uo then ties in false humility, arrogance, acceptance of self, protection, specialization, and authority to explore the experiences that we encounter as we hone the personality shells that third density provides us. Given the service we expect to perform, Q’uo suggests we seek to share the burden and comfort one another, recognizing we all started out as more naive and less wise than we are now.
In this final session from the Other Selves Working Group's first channeling intensive, Q'uo counsels the channeling circle on their commitment to ongoing, remote spiritual work upon returning home. They urge the group to discover a balance between the daily duties of life and the responsibility of serving as channels, commenting on the importance of accountability and clear communication. Catalyst may be increased in the group's personal lives, but with that challenge comes additional resources arising from the dedication to the spiritual path. Q'uo finishes by answering questions on despair and healing, concerns about financing the group's effort, and the advisability of practicing channeling at home.
In this session those of Q'uo engage in a broad discussion of the purpose, nature, and ramifications of the Transformation of Mind archetype. Because the theme of the archetype's tarot image involves choosing merely one kind of relationship to the self and deep mind over the other kind, Q'uo reminds us that letting go of the unchosen is an important part of transformation. We are advised to have compassion for ourselves in this pregnant state of change, as the fear attending transformation redounds to the depths of the contingency entailed in spiritual evolution. Both paths lead not only back to the Creator but also each teach as old patterns are balanced, and it is in the caring for the fragile third density self through the growth pains and alien feelings of transformation that we more completely integrate ourselves to be full participants in the next stage of evolution.
In this session Q’uo speaks to the process and the tribulations involved in the task that increasingly becomes central to the aspiring adept: the work of disciplining the emotions. Stress is laid upon the need to integrate work in the daily life with that work which is done in meditation. Q’uo develops in some detail the exigencies of daily work, showing how this fits in with our interactions with other selves. And the point is made that these interactions will not always be sweet and harmonious, even when there is a prevailing intent to make them so. Finally, attention is given to how the harvest of the work done in daily life can be brought into the more focused workings of the meditative situation.
In this first session from the second OSWG channeling intensive, Q’uo offers details about the different kinds of entities one might channel and how to appropriately protect oneself in doing so. They begin by articulating the inner planes/outer planes distinction and why it makes a difference in channeling. The rule of three helps anchor the wavelength when it is projected into the outer realms where there is less natural protection. The existence of entities who would want to redirect communication to their own ends is what makes tuning and protection necessary. Throughout this message, Q’uo is careful to attend to the special relationship the higher self has to the self, in both its limitations and its protections. They dwell on the number three: it is an auspicious and nonarbitrary number; however, the higher the number of aligned seekers, the greater the protection. Q’uo closes with a reminder that the circle of seeking is not limited to the space and time in which channeling occurs.
Q'uo describes the nature of group minds, focusing on their similarities to and differences from individual minds. They then introduce thought-forms as a means of communication between minds, whether group or individual. Thought-forms, Q’uo reminds us, are not always consciously or even coherently assembled. But when they are consciously formed by a polarized entity, they will have different features and target different realms of activity depending on which polarity produces them.
Q'uo describes biases as a primitive or basic concept. Biases, they tell us, are a mark of Creatorhood, which include the biases of the One Logos in originating the universe as well as the original biases of the planet developed in first density. Q'uo tells us that biases are both acquired and also mysteriously latent within us; biases exist at the intersection between significance (or meaning or value) and desire (or yearning). Our experience of sequential time allows us to undergo accrual and transformations of biases. Q'uo concludes with a consideration of the differences in accrual of bias between the mind, body and spirit complexes.
Q'uo speaks to the difficult balance between staying safe and embracing catalyst. Where the integrity of the incarnation is concerned, Q'uo tells us, safety is an important baseline. But it is easy to become overprotective of both self and other. Q'uo reminds us that one must decide for oneself how much catalyst can be taken in and processed. They then touch on many other intersecting topics, such as the light touch, martyrdom, boldness, and group harmony.
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 the final session of OSWG’s second channeling intensive, Q’uo explains the relationship between the concepts of respect and green ray love. They begin by defining respect as according dignity to another as an equal part of the Creator. They then characterize green ray love as seeing yourself and the other as part of the same whole, which requires that one first respects the other. Q’uo considers the situation of opening the heart to another who cannot return the act, as well as the situation in which mated entities struggle to maintain an open-hearted connection.
In our group there has been a concern about the putatively extremely positive notion that it is always the case that all is right in the universe, when we can see all around us that, at least from our own limited point of view, this does not seem to be so. Suffering abounds, injustice too often prevails, and opportunities for advancement are too often prematurely truncated. Moreover, there seems to be a dimension of the creation that is the home of terror itself, as negative time/space would suggest. Q’uo responds by strongly reaffirming the “all is well message,” while at the same time acknowledging the validity of the very perceptions that gave rise to our concern. Interestingly, Q’uo also admits that, within the group of social memory complexes going by this name, there are some quite different perspectives at play on this very question. These differences are here explored in some detail.
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.
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.
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 problem of the stubborn persistence of certain wounded affects, in this case, those of disappointment and resentment. An attempt is made to uncover the structure of the psyche such that these issues could pose such a great difficulty for those who seek to heal and to become whole. While those of Q’uo do not feel it possible to give a complete answer in the form of a formula for overcoming these wounds, a few gentle suggestions about how one might address the condition are offered.
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 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.
This evening session features those of Q’uo discussing the pitfalls of channeling with a special focus on channeling instruction. They catalog several ways in which instruments can lose their tuning and protection, and the danger of this recklessness is magnified in teachers. We hold a responsibility to ourselves, to other selves, to students, and to the Creator to be fastidious in our channeling conduct, and this requires care in whom we choose to teach to channel.It is in the daily life that we can do the least exotic and most grounding work in recognizing and promoting that vibration we seek in our service as instruments.
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.
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.
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 levels 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.
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.
