[overview] The question this afternoon deals with the concept of change and transformation, and the confusion, the anger, the frustration that comes when we don’t feel that we’re changing in the way that we wish to change. Most students of their own evolution look at their lives, and, at some time, attempt to match the life with the ideals that they hold, and feel that there are certain things that they can do. But most of us look at our attempts to change and feel that we are inadequate in our change and that we are perhaps not even moving in the right direction. And as we begin to change and have this confusion and anger, we become further befuddled when we don’t move as we wish.
It seems to be a self-perpetuating cycle, and we’re wondering if there’s a way that we can make the process of change one more easily accomplished; or is there some necessity for change, in order for it to be seated in our being, to become a tumultuous sort of experience? Are we supposed to be in turmoil? Is there some benefit that we can gain from being in turmoil? Is there some way to deal with the turmoil that is erroneous? Can we communicate with our higher selves through dreams? Can we do exercises? Can we watch our diet? Can we meditate more? What can we do that will make our perception of our change more balanced and harmonious? How can we accomplish change in the most efficient manner as seekers of truth?
We are those of Q’uo. Greetings and blessings to each in the love and in the light of the one infinite Creator. We wish you the peace of heart and mind that seekers have, yet often know not that they have, and would offer our thoughts in reaction to your query upon the ways of dealing with confusion when the changes in life feel as though they were coming too quickly to understand or guide. As we offer our thoughts, we remind each that our opinions are fallible, and, if any thought disturbs any of you or feels misplaced, simply to omit it from your memory, as we would not offer even more confusion of an unhelpful kind.
We imply that change can be helpful, confusion can be helpful, and do so on purpose. There is a difference between discomfort and injury. The confusion of incarnate life, in general, is massive, and was meant to be so in order to challenge and successfully baffle the intellectual mind, which thinks in black and white, yes and no. The point of this baffling effect is to coax the seeker into opening the heart to the processes of thinking, evaluating and decision-making. Those with unawakened hearts may reason perfectly, yet come to inappropriate or inefficient decisions and conclusions relative to their own deeper desires. The spiritual journey is many things, but is not linear or logical.
Earlier this day, this instrument was thinking of a story within its holy work. It is an apt tale to share at this time. It concerns a traveler who was robbed, beaten and left upon the road. He was passed by a very well-placed gentleman who had an appointment. The man left the traveler on the road, as did another wealthy man. But there was a stranger who found the man, and although he was not from this particular region, the stranger took up the robbed and beaten man, carried him to a place of safety and succor, and made sure the beaten traveler had what he needed to recover.
In the context of the Holy Bible’s story, this was an answer to a question concerning who one’s neighbor is. The answer indicated that all were neighbors, not simply those clustered geographically around one. In the context of the query concerning confusion in a time of change, the story may be seen to be an inward representation of a frequent circumstance which occurs when the seeker attempts to monitor, review, analyze and interrupt the process of change in order to make it more like the picture the seeker has in the mind.
When a seeker becomes an actor—not only of desire, but of grasping the life as it is being lived, and attempting to help the process of change along—the seeker is standing athwart what may loosely be called “desire-driven destiny.” The resulting cross tides of confusion are a mechanically-created artifact of this stance. Yet, each seeker wishes to so live the life and so cleanly make each choice that it is in charge of the life experience and gives it up to the infinite One as a beautiful gift.
Of course, seekers wish to help along the process of transformation. But if the seeker can pull the point of view back far enough to gaze upon the conscious self living through the confusion of change, which has been put in motion because of purified desire, this seeker may see that once the desire is honed and tempered then there comes the time of faithful patience. The intellectual mind may rush ahead and seem to predict accurately outcomes which are not actual outcomes, thus creating confusion on top of the necessary initial confusion which accompanies any change.
How much better to respect the work in consciousness which has been done, and then to see the self as the first neighbor, the nearest one to the observing portion of the self. The conscious seeker moving through the frustration, pain and anger of not yet understood changes is a weary, broken, tired and needy traveler. Yet, there is a portion of the self which may remember to forget the rush towards the next appointment, to let go of the control of happenstance, because there is a neighbor, a self—which happens to be the self, rather than an other—which needs aid and comfort in his travail.
The seeker is so eager to go through the process of transformation, yet, it is a long, subtle process. The implications of any one decision seem, on the surface, limited; but, when one is transforming the being, the seemingly limited ripples of effect give way to a much more complex field of interwoven options or varieties of tone and color in the, may we call it, “sub-programs” within the mind, which are in fact effected by seemingly simple changes in the way of being.
To change an action is relatively simple in its effect upon the essential core meta-program of beingness. It often does not touch any deep programming to change a behavior. But you are asking about changing a beingness, changing the way of perceiving and experiencing one’s own essence and this is endlessly subtle work.
You can, and may well, take the uncomfortable self and visualize the giving of healing and love to this self. You would do just such for another. You also may do this for the self. When the self is somewhat comforted, the gaze again may be turned to the observation and watching of the working out of the destiny requested by the purified desire already spent. Faithfully and trustingly place the deeper observational self, with eyes clear and alert, at the right hand of all that occurs; but ask for the patience and the faith to remain an observer while a process seems to be working itself out.
All your work as an entity of spirit is groundwork laid in before confusion overtakes one. Once the cloud of confusion is there, the realization simply may be maintained and remembered that this was asked for, this is occurring, and this is a time-bound phenomenon. In this way, you are able to affirm your own desires, to comfort your own discomfort, and to position the heart open and lovingly addressing the confusion in tones of faith in the process and trust in the kindly nature of the Creator, which allowed you as co-creator to create this vortex of transformation and to go through it, powered by desire.
You ask, “What can be done to aid the process of change, to ameliorate the discomfort of the confusion?” Firstly, we do not recommend attempts to become comfortable. If change is comfortable, it is likely not to be effectual. One wishing change is dealing with power which is moving in one direction. This power and all its ramifications are being asked to alter their vectors. In any study of movement of things with weight, one can see clearly the mechanics of turning to be those of the braking, the balancing, the changes in the steering, and so forth. A good deal of dynamic work is done when there is momentum to overcome and a new direction to be taken and then to be accelerated in the new direction.
So, too, when doing work in consciousness, you have a certain amount of spiritual mass which has a certain amount of momentum. When change is desired, prayed and asked for, visualized and preparations made, then there is a very graceful moment available when the realization may come that the spiritual visualization preceding change has been completed, and now the spirit, along with the conscious self in incarnation, must hang on for a bumpy ride, for there will be the braking to overcome momentum, the proper shift in direction which takes several adjustments, and then the process of gradual addition of power to the direction so that the pace is accelerated once again. The one who attempts to wrest change too quickly is doing work against the self and subverting his own spiritual, purified desires.
The various helps mentioned as possibilities—such as working with dreams, changes in diet, and so forth—are valuable individually insofar as they offer to a seeker a comfort. What is most uncomfortable about confusion? It is the disorder. It is the feeling that one is out of control. Those who seek tend to see this feeling, which is natural, and say “I should not be feeling off-balanced; I should be clear.” But “should” is not an helpful word. The way one should be is the way one is. We do not mean to split hairs, but to take one word out of the language would be perhaps rewarding to those moving through change, and this word is “should.” The heart has a wisdom concerning time which the mind lacks. Thusly, it is well to let the heart choose what form of comfort it may appropriately and skillfully take to bolster the endurance while going through transformation.
Such things as the cleansing of the diet may well give one a feeling of more control. The keeping of the dream notebook is a way of glimpsing the material which the deeper mind is discovering, recovering and restructuring, and this may give one a deeper sense of some control in understanding the process. But, intrinsic to the process are two things: the willingness to endure through discomfort, and the faith that invokes unlimited patience, for the time of change is, in spiritual terms, timeless. Yet, that instant which in time/space exists for so long, being fully potentiated to come into manifestation in space/time, occupies a variable amount of space/time in the experience of one in incarnation. Thusly, there is not a standard waiting period, and patience needs to be given without limit.
One thing we do recommend for all who experience confusion is a very well-encouraged sense of humor. The most helpful point of view for a changing spiritual seeker is light-hearted irreverence. Play with that which is occurring. Be playful. Allow the vision to relax, the eyesight to become less than entirely single-mindedly keen when the pressure mounts and the anxiety builds, when frustration and anger begin to accumulate. Lighten your own load with laughter. And if you can laugh with another, the strength of this joy is doubled. Part of the service spiritual seekers may be to each other is to exhort and encourage each other to take it easier with the situation and the self.
Many are the times when a serious seeker feels very inadequate to that which he wishes to accomplish. The earnestness begins to become more tight and urgent. The seriousness is taken further and further until this beau geste consumes one. To a point, this intensity is helpful. Beyond that point, it always needs to be remembered that the most serious things in a life experience are made more clear and understandable by the enhancement of turning the spotlight off the seriousness of the situation and onto the beauty, the praiseworthy beauty, of the overall plan.
When one may praise the plan and give thanks for going through the necessary confusion, one is then taking very seriously and single-mindedly the transformation itself, but has let up the pressure on the self to do “such and such” or not do “such and such” in conjunction with this transformation. To take the principles, the ideals, seriously is excellent; to take the self seriously is folly. Let the self be human. Laugh at this humanity. Love it and see that it is perfectly normal to fear that which is painful.
In this group there is not the holding of the fear to the self, for which we would need to request correction; there is only the judgment of the self by the self as the self sees that it has fear. May we say that, in our opinion, fear is a normal and healthy reaction to pain. When you were small you recoiled from the touch to the oven. This was wise. Now you put yourself to more subtle testing of the boundaries and nature of your journey. You will frequently touch something very “hot” and have the healthy fear which allows you to recoil and remove the self from spiritual or mental pain. Allow yourself to move naturally and vulnerably through the unknown. Accept and love the fear, the frustration, the anger. Note them. Honor them. Comfort the self experiencing them, but do not deny them their appropriateness.
Why should you not feel the difficult process happening? Why should the changes not cause many bumps, stops and starts, and discomforts, which express themselves in manifestations of fear, anger and frustration? When the unknown has been penetrated by desire, the new country cannot even be seen. A transforming individual is mapping for the first of many times the new and changing territory of its road. The way is mazed and muddled, and, in many ways, the sensing self is blinded by so much incoming data concerning a novel situation. The computer mind of the physical body gives many, many alarms when receiving this kind of data from the meta-program. The resulting fear, anger or frustration is completely understandable and acceptable, at least to us.
We hope we have enabled you to have compassion upon yourselves. You have asked a question which can only be asked by those who are consciously working within themselves and who have accomplished to have purified the desire and begun to co-create a life in faith. We speak to experienced wayfarers and we say to you: When did you expect to be perfect, comfortable or settled if you wish to be a pilgrim on this particular road to infinity? You know well you expected none of those things. Comfort yourself, therefore, through the frustration. Love yourself through the anger. And cherish yourself through the depression and the grieving at the loss of the old, familiar ways. Above all, release the spirit pilgrim from the strictures of perceived time and know with every fiber of the being that the Creator’s time will become your time at the absolute moment of manifestation of transformation. Watch, wait, pray, praise and give thanks. Always give thanks. And this thanks and praise will inform to a great degree the attitude that must lighten up the load of negative emotion.
We cheer you on in your desires and we are sympathetic with the painfulness of transformation, but we realize you wish to know not only comfortable words, but uncomfortable ones, if we feel them to be true. We do feel that it is just to experience negative emotions in an illusion which seems chaotic. We exhort you to lean on praise and thanksgiving, and then, filled with this buoyancy of spirit, gaze again and again with compassion on the weary, weary traveler that is your outer conscious self.
We apologize for taking this much time with this query, but we felt that there was no quicker way to express what are a fairly complex and subtle series of points which attempt to ground you in a new way of perceiving the spirit self in transformation. We would, at this time, thank this instrument and transfer from it that the one known as Jim may conclude the session. We leave this instrument in love and in light. We are those of Q’uo.
I am Q’uo, and greet each again in love and in light through this instrument. It is our privilege at this time to offer ourselves in the capacity of attempting to speak to any further queries. Is there a query at this time with which we may begin?
[new speaker] Questioner
When one is cycling in the negativity, understanding that there may be a judgment of self occurring, a lot of times that manifests in the physical. One can feel it through tension headaches or through difficulty with stomach or intestines. It will affect you in the body in some manner. There’s concern as to whether that negativity that is festering... obviously it’s turning into internal damage in the physical body.
How do you define the difference between healthy negativism and negativism that actually goes deeper, and, in effect, ends up being destructive to that self who, in essence, is only trying to heal the self? It seems to be a paradox. Are there ways in which you can either attempt, through that period of negativity when you don’t seem to be able to get to your higher self and understand the higher concepts... is there some other way or other methods that you can work towards healing the physical aspect of what you’re feeling and what you’re doing to yourself in terms of being able to block that from happening so that you don’t further self-destruct with the negative patterns while you are attempting to heal yourself of being negative?
I am Q’uo, and am aware of your query, my sister. The overriding concept, in our opinion, as regards this query is the feeling that is at the heart of the entity as it is attempting to move itself into a new pattern of being, perceiving and doing. There is that fear of not living up to the ideals that is a kind of angst, which we have suggested may be utilized by the seeker in a manner which will have the overall effect of enhancing the transformation. This is that small, quivering fear that remains at the corner of the mind reminding one that there is the need to give the best effort at each moment. This kind of fear we find to be not deleterious in the usual sense, but that which spurs the entity on to its best effort.
The kind of negativity that takes center place upon the inner stage of being and thinking, and tends to cause a gathering about it of further fear, is the fear which begins to rot, shall we say, various connective points within the mind/body/spirit complex, and eventually causes physical degeneration of those organs connected to the emotional bodies, as you have been studying them. This kind of fear is that which is indulged in by those who have either little reign upon their inner doubt or who have a tendency from time to time to indulge in self-destructive, as you would call them, behaviors and thoughts, tempting the good intentions of the entity itself, so that the entity becomes divided within itself as to how it shall expend its energies, attempting for a good portion of time to affect those positive changes in which it has invested its ideals and its concept of self, and, at the same time, seeking to undermine those ideals and the effort to match the life pattern with them.
This darker side of fear is that kind of fear which has given a certain sort of pleasure to the entity in its previous experiences, a kind of punishment of the self which the entity has seen as necessary according to those experiences with the parental and other authority figures within the early life experience, so that the entity does, then, when there is the challenge that presents itself in the form of transformation and change, is to behave in a split fashion, so that one portion of the self exhorts the self to move to those high ideals, and the other portion of the self, for a variety of potential reasons, assumes the punishing parental figure and punishes the self with the kind of fear that not only undermines the desire and effect of the change, but also can cause the physical disease as well.
For this kind of fear, and any other behavior or thought that moves one into the areas of disharmony and imbalance, we recommend the daily meditation and use of the balancing exercises which each in this group has utilized for some portion of time in the past. This looking at the inventory of mental and emotional experiences for each day can find the roots of such fear and remove them by balancing them with their polar opposite in the manner which those of Ra gave as the balancing exercises. We recommend the daily review in the meditative state of all thoughts and behaviors that have passed through one’s being, as the water moves through the river channel, so that disharmonies may be detected as early as possible and balanced in a manner which makes more whole the entire range of experience of the seeker.
Is there a further query, my sister?
[new speaker] Questioner
I think I understand what you’re saying, and the split I well understand. The only other question I have, I guess, are fears that I seem to have and confusion in reference to being able to identify them. I will certainly attempt to do so during my meditations. The only other concern I have is, are some of these fears so deep-rooted that I may not be able to consciously find them in my day-to-day experience? Are they things that will come up in the future as I do these practices? Or are there certain fears that are innate and part of the incarnational experience that will eventually cause this continued split? Is there a way to mend the split in this particular incarnation or is this going to be part of the learning lesson that I must experience? And are some of the negatives that I seem to be experiencing—are they “old” negatives that I seem to be harboring or are they just a continued perpetuation of a lot of little things that seem to add up and turn into a pattern, that seem to coagulate into this big huge pattern that then seems to self-perpetuate itself?
I am Q’uo, and am aware of you query, my sister. Within each entity there are fears, not because there is the necessity for fear to be a fundamental portion of this illusion or any incarnation, but because that which is mysterious, hidden within the depths of the self, unknown and which has obvious effects upon the conscious seeker, is that which poses the potential threat.
The seeker which moves upon the journey of illumination and which moves into the depths of the self is well advised to look at the overall perspective of each incarnation, and the creation as a whole, as that which is made of love. Any deviation from that love is, in some form, a distortion of love which may be discovered by the persistent application of daily meditation and the review of the experiences of each day’s round of activities. There is no fear buried so deeply that the love-inspired seeker of truth cannot uncover and balance this fear with love.
We do not mean to seem to be naive in this regard, for our recommendation in many instances where seekers feel confusion and fear is to focus upon the fundamental quality of love. We continue to recommend this focusing upon love as the foundation stone of all creation and all incarnation, not only because this is so as we have experienced it, but because it is well for each seeker to look for that love within the life pattern in order that the desire to see and to seek this love may perform its part in attracting this love to the seeker. For it is a metaphysical principle that you shall find that which you seek. We recommend, therefore, that as you plumb those depths of mystery within that you remind yourself that you move within a creation of love, a creation which is in harmony with itself and with you.
These fears that motivate from the depths of one’s being have power only because they are distortions of the power of love. When you are able to untangle the distortion of love, then you shall see how this distortion was first caused. The cause is almost always within the early portion of this life experience in accordance with choices that were made before this life experience regarding that which one wished to learn.
Is there a further query, my sister?
[new speaker] Questioner
Not at this time. Thanks.
I am Q’uo, and we thank you, my sister. Is there another query at this time?
[new speaker] Carla
I have an observation and a query. Being the channel, I couldn’t really catch everything, but it seems to me that in describing the way you go about getting through transformation it’s a lot like the way you go about channeling, in that all of the work that a channel does is done before the channeling ever begins, and it has to do with cleansing the self of human opinion and world opinion and just the junk of everyday thinking, and trying to tune oneself to the highest and best in one, but then also to ask for the highest and best that one can carry in a stable manner. And when you were talking about change it seemed to me you were saying that the work that you do is done before the change really begins—it’s when you desire to change something about yourself and that desire is purified to the point where it actually starts a change occurring. And, at that point, your work is over and what you need to do is, in the midst of your desire, to say that you want to approximate your ideals—the highest and best that you’re capable of—and the change that you’re capable of in a stable manner. Is this a just observation and is this a valid point?
I am Q’uo, and am aware of your query, my sister, and we can agree wholeheartedly that you have made a point that is quite valid. For each seeker of truth is a channel for the life experience, and when one finds oneself in the midst of change or transformation, this experience is the result of much desire previous to the beginning of the change, for first must come the recognition of oneself as one is at a particular moment. Then there comes, or perhaps does not come, the desire for change in a certain area of the life experience. Only after these recognitions have been achieved is the seeker able to undertake any portion of the change, which then may be manifested to the eye, the ear, or the emotions of the seeker undergoing the change.
By the time the changing and the frustration that comes with change is noticed, most of the work of the seeker has been accomplished as regards setting the change in motion. The work that remains for such a seeker, noticing the change within its being and experience, is the work of moving in harmony with the change. For this reason, we recommended the lighthearted approach which tends to see that all is well, that discomforts can be humorous and certainly can be survived, and can be survived most efficiently when there is this lighthearted approach.
Is there a further query, my sister?
[new speaker] Carla
No, Q’uo. Thank you very much.
I am Q’uo, and again we thank you, my sister. And, as we appear to have exhausted the queries for this session of working, we shall take this opportunity to thank each seeker present for inviting our presence into your meditation and circle of working this day. We are very happy to be invited and privileged to partake in your seeking. We offer our words and opinions freely, with the only admonition being that you take those which ring of truth to you and leave behind those that do not. Again, our great gratitude for your desire to seek and for your invitation to us that we might seek with you.
[new speaker] D
Wait! Before you go, can I ask another question?
I am Q’uo, and we are happy to entertain another query from the one known as D.
[new speaker] D
Okay, great. We were discussing earlier about tones and things that we receive here, and I guess as we become more aware, at least in my own experience, I’ve become more aware of certain things that would not seem to be the norm to most people. The discordant tones that I heard in one particular instance—which were all very loud and buzzing in my ears—I wanted to know why that occurred? What was happening when that did occur? What happens on other occasions when just one single tone occurs? Does this have something to do with discord always, or are there various reasons for these particular things?
And the other thing that I’ve been lately experiencing which was the freeze-frames of patterns which I see, which have only happened in the last couple of months. Is that just another awareness happening? They’re interesting when they happen. They seem to crop up more and more as I become more aware, and I was wondering if you could define these? And, if there are reasons for the discordant tones, is there any way that I could work with them when they do occur so that I can either rebalance myself when it occurs, or is there another reason that it occurs?
I am Q’uo, and am aware of your query, my sister. To begin, we must speak carefully in these queries, for we do not wish to infringe upon your own free will discovery of the symbols which your subconscious mind provides to your conscious mind as a means of focusing the attention. Those tones which sound disharmony are often utilized to signify just this. Look at that experience which was most important and which preceded such tones in your previous experience and correlate those experiences with these tones. As the number of tones of disharmony increase, look at this symbol of increased disharmony.
The query concerning the freeze-frames is one which we must be most careful with, for this means of communication from the subconscious mind is one which is more specific in its indication of the need for attention. Look at the frames. Meditate upon the images. Make the correlations which appear within your inner view as you meditate upon the images.
Was there a further query, my sister?
[new speaker] D
Just in reference to the freeze-frames. Right now, at this time, they appear to be so fast I can’t grasp them, perhaps because it is just meant to be an attention-getter, seeing as my attention is not always there in meditation. Should I focus on attempting to draw them out so I can recognize those as patterns, or is it just occurring because my attention span is not where it should be when I am meditating? It’s not just when I’m meditating though, it happens all the time now. So, when I close my eyes, and whether I eat or go into prayer or just attempt to close my eyes for a few minutes, they occur. And they occur quite frequently, so I take it as some kind of signal that I should be doing something, but I can’t seem to grasp it. And I can’t seem to grasp the patterns because they are so instantaneous. They’re almost quicker than a second. I’m just not sure as to how I can do as you said and take those frames and meditate upon them, when I can’t even seem to catch them.
I am Q’uo, and am aware of your query, my sister. To meditate upon that which moves quickly before the inner eye is perhaps to move into a different kind of meditation. That is to say, that as the images move quickly, rather than attempting to stop the movement and capture an image, it would be helpful to feel the feeling tone that such rapid moving images leave as their residue. Perhaps an image will remain with a feeling tone. Perhaps just a feeling. Perhaps just an image. Perhaps a series of images. Whatever is the residue, the charge, the power of the experience, then, take that residue and meditate upon it and make whatever correlations present themselves.
In this way, we feel that you may begin to follow a trail, shall we say, which is being left for you by your subconscious mind which has been alerted by the conscious mind, through your intensity and desire of seeking, that information is desired in regards to a certain kind of level of seeking. This trail is that which is of importance. Follow the trail to the best of your abilities, realizing that the methods used are those to which you are the most susceptible or most able to glean information from.
Is there a further query, my sister?
[new speaker] D
The only other query I had was in reference to the dreams. You had mentioned earlier that we were a series of complex illusions of dreams within dreams. In reference to the [framework] of information between my self and my higher self, how can I go about deciphering what seems nonsensical dreams? I find patterns that I begin to recognize. Carla has been a great help in reference to helping me to decipher some of these. But is there a better way, is there some kind of thing, seeing as I have a tendency to work in the dream field... It’s very natural to concentrate on something before I go to sleep so that I may be able to attain the highest clarity of connection between myself and my higher self, so that I can begin to also work in conjunction with meditation and prayer. When I do this, is there a method of visualization or something that I can do just prior to sleeping—while just on the verge of going to sleep—so that I can mentally attune myself to receiving the highest or the best work, for either that particular day or for the particular situation that I’m in where I need help?
I am Q’uo, and am aware of you query, my sister. We feel that you have well prepared yourself for the work with dreams, and can only suggest that you provide yourself with the tools for recording your dreams as soon as you have experienced the dreams as is possible. The repeating and reminding to the self that you wish to remember the dreams is most important. And the preparation for the dreaming by mental contemplation upon the topic of most concern is also recommended so that the brain will have access to as much information as is possible to feed into the dreaming process. This is helpful as a preparation at all times.
Is there another query, my sister?
[new speaker] D
Yes. I’ve experienced, in the past, hearing telepathic messages through my dreams from what seems to be various different entities when I’ve asked certain questions. One of the reasons I’ve refrained from doing this for the last year was the caution involved. But there were times when I telepathically received things. Was that coming from my higher self? Was that coming from guides? And should I continue to attempt to work with those who have obviously worked with me in the past through dreams, or should I really within the next year continue as I have been doing, working directly with the higher self and from the higher self into God?
I am Q’uo, and am aware of your query, my sister. We must apologize for being unwilling to give advice in this regard, for it is in the area that is of most importance in the exercise of your own choice-making ability to determine those practices which are more helpful than are others in your seeking. Thus, we leave these choices to you, reminding you that you are aware that your higher self portion does indeed communicate with you in your dream state.
Is there another query, my sister?
[new speaker] D
No, but thank you very much for all the information.
I am Q’uo, and we would ask if there are any final queries at this time.
I am Q’uo, and once again we shall thank each entity for the honor of spending time and opinion and inspiration with you. We are inspired by you as much as we hope that you are inspired by us, for you seek within the illusion of the third density, where so much of the Creator must be sought in darkness and in mystery. Brave and courageous souls are you who so seek...