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 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.
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.
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 itself. Those of Auxhall also address questions related to willpower, imagination, and the distinction between intuition and conscious thinking.
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.
The social memory complex of Monka visits the Richmond Meditation Circle once more here to discuss the connection between individual work in consciousness and focused group work which accrues and deploys power. Much of developing this potential depends upon diligent and honest self-inquiry about the deeper nature of one's desires, one's nature, and how that might be a more or less distorted expression of divine will. Those of Monka offer ideas on how to balance the stresses of human life while maintaining a relatability towards other selves. Much of our work in consciousness revolves around the ability to shift perspective and thereby change one's subjectivity, and this makes such shifts key in developing magical potential. Monka offers that much of the transformation we seek occurs as a release of old identity, a process they connect to a more mindful awareness of the present moment. We are capable of powerful good so long as we stay grounded in the density of those whom we wish to assist.
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.
In this session, those of Q'uo provide observations on the manner in which the will is specifically involved in the polarization process, shedding light on how the service-to-self entity exercises this faculty relative to the service-to-others entity. As a structuring and motivating force for the deep mind in third density, will serves to refine the personality through basic responses of acceptance and rejection towards desires from within and catalyst from seemingly without. While neither response is completely abandoned on either polarity, one response will tend to typify the direction of one's path, strengthening an energetic pattern for how one relates to other selves and the world. Given its role in maintaining a cohesive and secure personality in our lives, Q’uo explores several attitudinal, philosophical, and strategic factors impacting how a mind/body/spirit complex employs will to work with lessons and polarize towards harvestability.
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.
In their first documented contact with a circle since the Other Selves Working Group's fourth channeling intensive,[1](#footnote-1) those of Laitos bring their warm and delicate vibration to the Richmond circle's working, focusing on the dynamics of truth and its effective communication in suboptimal situations. They suggest regular work on the lower energy centers of red-, yellow-, and orange-ray plays a key role in not simply activating the all-important green-ray center but also in gradually bringing the higher centers' working into common life scenarios more and more.
Viewing the encounter between self and other self through the lens of negotiation, Laitos demonstrates how the premises of bargaining evince each participant's basic dignity. This presents the seeker an opportunity to lower the stakes of any confrontation by affirmatively modeling vulnerability, thereby giving the other self a polarized choice to freely make. Finally, those of Laitos address follow-up questions stemming from the main topic as well as the subjects of repression within the energy system, setting an example for others, and the sinkhole of indifference on Earth.
The fourth density social memory complex of Laitos visits the Other Selves Working Group’s first gathering in Estes Park, Colorado to discuss the practice of channeling with two student instruments. They counsel those gathered to look to their own inner spiritual connection to a deeper reality as a help when verifying the connection to higher density contacts. The entire process of channeling prompts deeper questioning within the seeker regarding the basis of one’s own narrow identity, and working with this tentative nature of the self will help the instrument tease out which elements of contact truly arise from without those boundaries, however arbitrary. Laitos concludes by encouraging new instruments to not overly stress the provenance of the message received; whether it arises from the self as narrowly construed or from other selves, the tuning of the channeling group's calling has the most determinative effect on the appropriateness of the information.
The Q’uo principle addresses the Other Selves Working Group at their 2024 gathering on the complicated subject of desire and how it is refined in the midst of spiritual seeking. As both a force shaping us and being shaped by our continually discovered biases, we learn to work with the great variety of desires, both in how they relate to each other and how they might be expressed and integrated. Because these desires tend to dip below consciousness, Q’uo reminds us of the veil’s purpose in stimulating polarization in third density, forming the basis for a kind of organization of desires that allow us to pursue our chosen pole. Even frustrated desire can be very instructive to a mind/body/spirit complex’s larger evolution, especially when it comes to reconciling our polarized choice with the constellation of desires the seeker continually discovers within its complex.
In this final session from the Working Group’s 2024 gathering, those of Q’uo address concerns around the setting of intention. They begin by counseling the seeker to tidy their mind and heart, recognizing that one cannot eliminate all impediments to transformation. On the service-to-others path we set our best intentions by seeking their alignment with the Creator’s will. By using a lighter touch in effecting our own will, we make space for our intentions to keep pace with phenomenal opportunities and deepen with reflection. Follow up questions are offered with respect to lessening Earth’s suffering and intentionally programming dreams.
After an over three month break, the Richmond Meditation Circle made contact with Monka. The gap in time as well as life events and energy levels impacted the instrument's performance. While the tuning and challenging were adequate to publish, the Circle decided to redact one paragraph out of an abundance of caution, and this should lead the reader to use the utmost discrimination in evaluating the content.
Monka's message revolves around when faith should be employed and when to use discernment. Connecting within to the deep self yields the guidance which informs the exercise of either capacity. With these tools, one can more easily honor one's doubts about the future while striding forward into the mysterious future with confidence to serve. At the end of the session Monka provides commentary on shadow work and using meditation to work with feelings of anxiety and being stuck. Demonstrating one's learned lessons and held ideals in the illusion comes up several times as a key component of evolutionary progress.
In their second contact with the circle, Oorkas comments upon the enormity of the challenge of seeking infinitely within an infinite Creator. This endless quest is processed by us in units that regularly provide fresh opportunities to respond to dead ends on the path. Faith carries us through this cadence of new moments, building that capacity to continually extend the self further in the protean growth of our Creator. Connecting within to one’s higher self delivers a transcendence of individual identity towards a more cosmic scale of concerns. Oorkas also addresses the role of the potentiator of spirit archetype in this issue as well as questions about the function of individuation and emotions.
After over two years, the principle of Q’uo revisits the Richmond circle to discuss the nature of seeking as it straddles the present moment and the eternal. Whether plodding along in the tedious moments of life or being swept along in a current of purpose and meaning, consciousness evinces a kind of traction that we both crave as an alternative to the groundlessness of infinity and loathe for its tethering of us to our catalyst. With traction we have an anchored point from which we can project into the illusion outside ourselves through action as well as that within ourselves through meditation. Those of Q’uo offer remarks on how we may use the illusion of separation to piece together an approach to the present moment that can also feel part of a greater evolutionary progression. Questions about shame and self-forgiveness in the context of these dynamics are also considered towards the end of the session.
In this session, the principle of Q'uo explores the nuanced relationship between desire and catalyst, suggesting that desire extends beyond the individual to encompass one's collective identities and groups. The selective nature of desire combines with the occluded nature of catalyst to deliver its internal conflicts, culminating in the sacrifice that releases and transforms the desire. Delving into the overlap between this idea and the catalyst stations of the tarot, Q'uo calls out a few of the broader qualities of each archetype, noting the reflective nature of body and the intensifying overtones of spirit. They conclude with a challenge to individual responsibility for desire and its attendant catalyst, hinting at the wisdom of pursuing a deeper appreciation for these two features of the seeker's journey.
In this session, Q'uo explores the archetypal stations of catalyst and experience as they are encountered in daily life, emphasizing a model of projection and reflection that imbues waking life with the veiled messages of the deep mind. Addressing these two stations of the tarot across mind, body, and spirit, their commentary largely centers on how to profitably think about the operation of catalysis and recognize the signs of its grounding, balancing, and integration. Q'uo then follows up on their monologue to address this subject in light of working with dreams and the possibility of catalyst becoming diminished or less obnoxious, in both cases suggesting attitudes with which the mind/body/spirit complex's extant approaches and processes may be cooperated with more deeply.
Q'uo discusses faith as an essential element in the third-density journey of learning love, where individuals navigate an illusion of separateness and fear. Faith is compared to the archetype of the Fool, who fearlessly steps forward, trusting that all is well. This journey of faith involves questioning identity and purpose, making choices of service to others or self, and working through the chakras, starting from the base and moving towards the heart center where the realization of universal love and connectedness begins. As individuals progress, faith grows, guiding them through life's uncertainties and leading to spiritual evolution. Q'uo emphasizes that faith is not just belief but a faculty that develops with an open heart, and it is through faith that one can continually connect to the unconditional love of the One Infinite Creator.
In this discourse on the significator of body archetype, Q'uo examines the delicate balance involved in both responsibly caring for the body while pushing it beyond its comfort zone in search of spiritual growth. They present the body as a crucible for change whose value arises from its impermanence, a more fixed and temporally bounded quality when contrasted with the natures of mind and spirit. The body requires a balance between respectful and sacrificial use, and Q'uo ties in some of the symbols in the tarot's hanged man image to speak to these nuances. They note how deeply polarity is involved even in embodiment, inviting a renewed appreciation for the body's irreplaceable role in spiritual evolution.
