I did the Morning Offering and then got myself ready for the day. Today the Q’uo quote comes from October 22, 1989:
(Jim channeling)
I am Q’uo, and greet each again in love and light through this instrument. We would offer ourselves at this time in the attempt to speak to further queries if there are any remaining on the minds of those present. Is there a query at this time?
Carla: Well, if nobody else has a query I’ll ask one that’s real marginal, you probably can’t help me, but… in talking about spiritual principles with someone who is traumatized by traditional Christianity, one needs a very different vocabulary than one who is a Christian such as myself would use, and I wondered if there were any way to express what to me is a reality, that is that one does not exist metaphysically until one knows who one is, and can stand firm on that, to the point of death if necessary, in vocabulary that will be neutral, and helpful to one traumatized by religious dogma and doctrine.
I am Q’uo, and am aware of your query, my sister. We find that as it is important that one grasp and master these concepts of the knowing of the self to the heart of the being and the expressing of that knowing as a form of tuning and as a form of challenging of spirits, that it is also necessary that when one speak of these activities that one do so in a manner which is of one’s own nature, shall we say. If it is a stumbling block to speak in this manner, then perhaps the words may be written upon the page, after having been brought forth from the heart without censor, and then upon the page to be arranged in a manner that would be acceptable to the [one] which was not able to receive the words in their original form.
There are many ways of describing the, what we would call, basic principles of exercising as an instrument. There are as many ways as there are entities who have accomplished this task. Therefore, we are confident that one which has mastered this task can also redescribe or interpret that experience in a means which is acceptable to another, after having expressed that process as fully and as concisely as possible in the vocabulary and concepts which are natural to the entity, then accomplishing the translation, shall we say.
Carla wanted to know how to use neutral terms to explain, to a person that was traumatized by traditional Christian dogma, that one does not exist metaphysically until they know who they are. Q’uo used the analogy of the tuning and challenging procedures, that an instrument uses before channeling, to let Carla know that she could use these same concepts to help a person discover who they really were spiritually. Q’uo also suggested that Carla speak from her heart either in spoken words or perhaps written as a note that could be helpfully pondered by the traumatized person. On February 4, 2001, Q’uo spoke of the metaphysical identity:
The thoughts that you think, the emotions that you feel, the spiritual experiences that pass through your energetic system are all kinds of thought and they constitute your basic metaphysical identity. Every thought that you think, every thought that you pursue, every thought that you bring to a fruition, creates slight changes in the vibration that is your energy signature. To those of us, and others upon the spirit planes, looking at the metaphysical entities that you are, these vibratory nexi are very evident, and it is as clear to us as day who you are, how you are, whose you are.
Is there a further query, my sister?
Carla: No, thank you.
I am Q’uo, and we thank you, my sister. Is there another query at this time?
K: I have a question. I’ve been in circumstances a number of times where those who are either not serious seekers, or those who are seekers within what appears to me to be a very narrow path, ask questions about my particular path, and I have often been at a loss as to how to answer them without either infringing on their free will, or seeming to place judgments on their views of life as being right or wrong. There seem to be such differences in viewpoints, and it’s difficult for me to know how to answer the questions. Sometimes I feel that they shouldn’t be answered at all, but again I’m at a loss to know how to do that without giving offense. Do you have any comments or suggestions on this situation?
[Pause]
I am Q’uo, and am aware of your query. We apologize. The instrument was tickled.
[Pause]
I am Q’uo, and am again with this instrument, who has now added the necessary recording device. When you are in the presence of those who ask of your path, and you wish to answer in a manner that is both accurate and compassionate, it is our suggestion that you first ask yourself how it is you wish to serve this entity or these entities, that you find that desire to speak both clearly and yet with an understanding of the position that is experienced by the questioner.
When you feel a desire to serve, then do not worry about the words that might be used to express that desire. Speak freely, as you serve as a channel from your conscious and subconscious minds concerning that journey upon which you find yourself. If one worries overmuch about the specifics of the question and its response, one may find the mind in a kind of tangle. However, if this worry can be circumvented by focusing upon a desire to serve freely and without judgment, then a clearer path is made to the subconscious portions of the mind which contain the clear and compassionate expression that will suffice as the reply to the query. Thus, one serves as an instrument in these situations that one might share that which has been helpful to the self.
K wanted to know how to answer people’s questions about the nature of her spiritual path. Q’uo simply suggested that K speak freely and without any judgment in answering such questions as this would access both her conscious mind and her subconscious mind in a compassionate way. On February 6, 2000, Q’uo described how we may communicate from the heart:
Many do not seek the wisdom of the heart because of the commitment to the daily round of activities. We would ask each to look therein on a regular basis that one may develop a clear communication, with the heart, the intuition, the portion of the self that still moves in unity with all.
Is there another query, my sister?
K: That was very helpful, thank you. I do have another question also, and that is, can you offer some suggestions on how to differentiate between serving and pleasing?
I am Q’uo, and am aware of your query, my sister. We find in our experience that there is a significant difference in these concepts. The desire to serve another is based upon a concern for the other self, and how best to aid that other self in its thinking or in its actions or in its being. The desire to please another self, however, has its focus upon your own self, and receiving a reward from the other self for actions which have been constructed with the hope of receiving that reward, whether it be the smile, the confirmation, the attention, or in a negative sense, the removal of criticism.
Thus, look to that which is desired from the action to determine whether it is an action that has the other self or the self as its central focus.
Is there another query, my sister?
K: Yes, along the same lines, if the desire is truly to serve the other self, there are still many circumstances in which I find it difficult to determine which course of action would truly be of service, and I find that I do not have the appropriate resources to determine that. That’s the sort of situation that I’m really interested in. How do I decide what course of action to take with a person when there are various ones open to me and I do not know which would be of more service?
I am Q’uo, and am aware of your query, my sister. First, we would recommend that one determine what it is the other self desires. This may be accomplished by a simple query. It is the explicitly expressed desire for service from another self that is the clearest indication of how that self might be served, regardless of what one might feel would be the greatest service.
To become the other self is a means whereby one might in imagination as closely as possible approximate the other self and its desires if the other self is not present and able to be queried as to how best to serve that other self. The further one moves from the explicitly expressed desire from another self, the more possible it becomes that one’s offered service will deviate from an actual service. The desire to serve another which motivates action often goes astray when the other self has not requested a service, however, that desire is the fundamental quality that makes it possible to achieve a redress, shall we say, if the original effort has fallen somewhat short.
K asked how she could determine the best way to serve another person. Q’uo said that she could simply ask how the person wishes to be served, or if the person was not physically present she might use her imagination and become the other self that she wishes to serve. On February 3, 1983, Q’uo described a way that one may best serve another person:
If one can know what another needs by hearing those needs from the other, then one may best serve as one has been asked. If one knows not how to serve, one then must follow the heart. The love then that is given may take another form. Begin in love, refine with the wisdom which you discover either through your own discernment or through the lips of the one needing service.
Is there another query, my sister?
K: There are times when the explicit request or desire of another entity is something which I do not feel comfortable in being able to fulfill for one reason or another. At those times my assumption is that my responsibility is to exercise my own judgment as to what I feel that I can honestly give, and yet there are times also when I feel that I should be giving what is asked no matter what, because that is what service is, and that I feel that if I don’t that I’m not being of service. Can you comment on that sort of dilemma?
I am Q’uo, and am aware of your query, my sister. Indeed, it is a dilemma to be asked to give that which one finds it difficult to give. It is, shall we say, less of a gift if there is the taint of resentment given with the service. It is oftentimes better not to offer the service if it is not possible to offer without the feeling of resentment or guilt or other emotions which would confuse or color the gift in a manner that would disrupt the clear communication, shall we say.
It is, as you have surmised, better to give what can be given with a cheerful heart than to give all of what was asked, but to include the negative emotions as well. It is often helpful in a situation in which one has been asked to give more than one feels one has to offer, to meditate upon that which limits the giving, in order that one might discover a facet of the being which might benefit from attention. There is much that can be learned by studying limitations and facing them in an honest fashion.
There is no shame in recognizing and admitting limitations. These are the boundaries which at one time served one well, and provided a fuller arena of experience, shall we say, but which at the present moment have the opposite effect in reducing that which may be offered as service. The discovery of these limitations increases the knowledge of the self so that there is possible an expanded view of the self that included the limitation and the beginning work upon the balance of the fundamental nature of the limitation.
Therefore, we would agree with your original assumption that it is better, in terms of the purity of service, to give what one can in a cheerful fashion, and when one is unable to give fully, to examine carefully that which limits that which is given.
Now K asked what she should do when she didn’t feel comfortable in being of service when she was asked to, and she also wanted to know if there was ever a time when she should attempt to be of service no matter what she felt. Q’uo responded by saying that one should give what one can with a cheerful heart and not attempt to give when there is a doubt about one’s ability to give as one has been asked to give. But Q’uo also said that it would be well to meditate upon one’s limitations and attempt to understand more of the nature of one’s self so that one may eventually expand one’s ability to serve. On January 11, 1998, Q’uo explained how difficulty in being of service may actually call forth service in a more effective way:
To learn regret that one has caused injury, to learn the determination that one shall not do so again, to learn a vast array of possible responses. In this moment one may learn how to give love in a way that is much quicker, intense and efficient than this learning could be accomplished where harmony, oneness and the power of love and light are obvious, and the proper response is given without thought, without effort, and the entire mind/body/spirit of the entity is affected but little. Whereas in the intense moment of third-density confusion the love and light that you find there carries a great deal more value and weight in your total beingness and moves your mind/body/spirit further along the line of evolution than is possible in the same amount of experience within the higher realms of harmony and oneness.
Is there a further query, my sister?
I believe that Q’uo’s response to K’s previous question from January 11, 1998, would also be the appropriate response to K’s next question, so I will insert it at the end of Q’uo’s response.
K: Would the examination of these limitations be with a view to removing the limitation or just to understanding and accepting it?
I am Q’uo, and am aware of your query, my sister. Either may be the case, in our experience, for in many incarnations there are qualities or characteristics which are placed within the character structure that allow certain services to be offered, certain abilities to be expressed, that when seen from another angle, perspective or point of view may be seen as a limitation to yet another kind of expression. In such an instance it is well to accept that quality or characteristic that has been discovered through careful self analysis and meditation to be a fundamental building block of the incarnation, and to accept such freely, openly and with a joyful heart, realizing that service yet grows from this limitation.
In other cases, it is possible that a limitation is a portion of the being that yet remains to be balanced, and when the balancing occurs that there is a greater or wider perspective that allows a larger amount of service, shall we say, for want of a better phrase, to be offered. Only one’s careful self-analysis and meditation upon the results of such analysis can determine whether certain characteristics must be accepted or might yet yield further growth.
K wanted to know would the examination of these limitation be with a view to removing the limitation or just to understanding and accepting it? Q’uo said that either could be the case and meditation could be used for acceptance of the limitation, and self-analysis and balancing could be used for removing the limitation. On January 11, 1998, Q’uo explained how difficulty in being of service may actually call forth service in a more effective way:
To learn regret that one has caused injury, to learn the determination that one shall not do so again, to learn a vast array of possible responses. In this moment one may learn how to give love in a way that is much quicker, intense and efficient than this learning could be accomplished where harmony, oneness and the power of love and light are obvious, and the proper response is given without thought, without effort, and the entire mind/body/spirit of the entity is affected but little. Whereas in the intense moment of third-density confusion the love and light that you find there carries a great deal more value and weight in your total beingness and moves your mind/body/spirit further along the line of evolution than is possible in the same amount of experience within the higher realms of harmony and oneness.
Is there a further query, my sister?
K: No, that’s very helpful, thanks very much.
I am Q’uo, and we thank you, again, my sister. Is there a query at this time with which we may complete this session?
[Pause]
I am Q’uo, and are most grateful to have been able to speak this evening to this group. We take great joy in joining our vibrations with yours, for we find the queries from this group are not only thoughtful and interesting, but come from the deepest concerns of the hearts of those present in the desire to know more of the self in order that the self might be offered to the self and to the Creator in its many other selves as a sincere honestation to that one Creator.
We are those of Q’uo, and we await your calls in your future times as you reckon the movement of time and space. We shall leave this instrument and this group at this time, leaving each, as always, in the love and in the light of the one infinite Creator. We are known to you as those of Q’uo. Adonai, my friends. Adonai.
This morning I went outside and took down the netting on the front of the fish pond and replaced it with new netting as the old netting had become torn in a number of places and was getting harder to work with when I cleaned the filters for the fountain.
This afternoon I went upstairs and used the carpet sweeper on the hall runner rugs and then used my broom and dust pan to clean up the kitty litter in Benny’s room. Then I used the duster to dust the floors in each of the three bedrooms.
From A Book of Days, channeled by Carla L. Rueckert:
November 26
Claim Your Good
I am of the principle and spirit of Jesus the Christ and I greet you with the full consciousness of love.
Today I ask you to take hold of your divine good.
There are many situations which do not appear to hold divine good. Yet appearances can be deceiving.
The cry of the child seems full of misfortune. Yet there is the divine good of the cry answered—the nurturing mother who comes and holds the little one to give it comfort and nourishment.
So, too, be not afraid to speak up, to reach out, to know that your good is before you, to ask for it and if you see it not, to ask again. Many are the times that that good is half-hidden or perhaps completely obscured by other things which may not be of divinity, but petty, inconsequential and of the moment. Those things that are not of divinity to you, pass them by and claim your good.
For that which is divine is there for you, just as that which is not. That which is everyday is also before you. Look always for that which is of divine consciousness. Claim your good. Know divine love. And in all ways that you may be able this day, express the consciousness of love that gave you the faith to look for and claim your divine love and good.
We leave you in this consciousness which cannot be understood but only experienced, the consciousness of the love of Jesus the Christ.
The consciousness of His healing peace be with you, now and ever. Amen.
I said the prayer at the Gaia Meditation tonight:
We come in the name of love and open our hearts, minds, and souls to send love, light, and healing energy to Mother Earth as she brings forth a new Earth in the fourth density. We ask that the infinite love, light and healing energy of the One Infinite Creator heal the hearts of all souls in pain on Earth tonight. May all souls on Earth feel our love, light, and healing energy in their hearts, their minds, and their souls. Amen.
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