Group question: Today our question concerns moderation. Carla is concerned as to how she can modify her physical activity to avoid the kinds of injuries that her arthritis has been bringing about through sewing, singing and crocheting and needlepoint and all these heavy physical activities when over-doing in any particular area can bring about an injury. She would like to know what moderation would be in her situation, and R is wondering more generally about moderation in the spiritual seeking, how one can continue persistently and consistently on the spiritual path without becoming overly concerned about the situation that one is in and working so hard to be this or that that is considered ideal that you start working against yourself and start getting frustrated and begin taking your spiritual temperature and judging yourself.
[new speaker] Q’uo
We are those of the principle known to you as Q’uo. Greetings in the light and the love of the one infinite Creator. What a privilege and a pleasure to join our essence with your own in the warm and embracing circle of your meditation. We thank you for calling us to you this day, and hope that we may offer something of benefit, but as always, we wish for each seeker to choose carefully that which is taken in of what we or any may offer, for none that speak words is without error.
You asked us to speak of moderation. To set the stage, we move to your myth of the Garden of Eden. Within this garden all was of a plain and pure vibration. The mother and father of the race of humans was described as being tillers of this perfect paradise. The so-called fall of humankind came about because that described as Satan, or the Devil, suggested that the pure, innocent tillers and gardeners of this place could know of good and evil and yet still live. The choice of humankind was in this parable to know of good and evil. It is into this arena of dynamic opposites that humankind is, therefore, all born. The very foundation of third density is based upon what is described as a mistake; that is, a choice to know good and evil and, therefore, to die. All of the third-density environment is necessarily founded upon dynamic opposites and the choice for or against the radiance of living and dying as opposed to the magnetic pulling and grabbing at life and the fearful pushing away of death. It may seem that this choice to live and die, to be imperfect and to choose between imperfectly derived essences may be a foolish choice, but it is this very environment which creates the test conditions for the growth and the learning of that within each which may be called the seeker or the higher self, that is, that self which aspires to move more and more fully into the radiant energy of the one Creator.
This first pair, then, were immoderate, and the spiritual journey as well as physical, mental and emotional journeys of humankind may be seen to yield the greater fruits to those which seem immoderate. Examine, if you will, each his own story within this incarnation. The most productive of the choices made can be seen in retrospect to be immoderate, full of passion, and deeply, strongly felt. So our first point is that the essence of third density is dynamic balance between two extremes, and progress upon the seeker’s path is aided by immoderate, full-hearted action moving towards choices which polarize the seeker’s heart towards reaching out for the light and being a transparent conduit for that love and light that is the Creator.
This being said, we move to the examination of what virtue moderation might have. Perhaps we could define moderation as that activity within which there is expressed an awareness of the limitations which pertain to the sort of moderate activity being sought. If an entity, for instance, is very, very strong a moderate exercise might be the careful, evenly paced climb to a great height of one of your mountains. Moderation, to one physically limited, might be walking for a short length of time. The mountain climber and the ambler through a field or two have nothing in common about their rightness. Moderation, then, is a subjective thing. Similarly, moderate activity for one of extreme intelligence or creativity might completely ruin the mental abilities of one whose resources are limited, and that which would be moderate to the latter would be starvation for the former.
Perhaps you may see the same as being so of emotional and spiritual capacities. Moderation being always subjective, judged only by one entity which is in command of the knowledge of itself, its native capacities and its rate of enlargement or learning or development. Addressing the specific query of the one known as Carla, we point out that the activities which have been obviously immoderate for this entity are not, in and of themselves, immoderate. For one of perfect health, these activities would barely be noticed and would not be more than just and moderate.
When entities are self-destructively immoderate what seems lacking may be the willingness to accept and use the accurate evaluation of the limits of one’s capacity. It is this inaccuracy with regard to the self which sets the stage for those discomforts which come from having done so far too much of an activity that the abilities of the self are not only stretched but broken. The result of this lack of accurate evaluation of the self, then, is a further limiting of that particular capacity, thus requiring a new accurate evaluation of capacity. Failure to be accurate in the self-estimate causes the cycle of being able to do less and less. Finally, at some point, the seeker is forced to reckon with the failure to be an accurate assessor of the limits of capacity.
Looking with these eyes at the spiritual life we may see that the seeker’s goal, then, is not to press so far beyond the bounds of the present ability, but rather to move to the limit of what the instrument which has been given to the seeker in this incarnation can bear without injury. Thusly, the one who moves persistently, taking the small but frequent steps towards enlarging the spiritual capacity is that entity whose heed of moderation has allowed it to continue slowly but surely to press the envelop of personal limitation so that there is a maximal movement towards more and more discernment, compassion and transparency which allows the radiant energy of the One to flow most freely.
Now why would entities wish to abandon accurate sense perceptions? Why would entities reject their own situations? Why is there intoxication, that is, great immoderation resulting in lack of function? The reason for this, basically, is that always that which may be termed the Devil or the negative principle delights in suggesting to the seeker that one can do that which one wishes as much as one may fantasize, even if it be forbidden, for this will not kill; this will aid in greater expansion, in greater expansion of living. This temptation moves deeply within the sea of consciousness of each. It is the energy of spiritual greed. And it says to the conscious self, “Eat of this. You will not die.” And so those who heed this siren call do the equivalent of getting in one of your automobiles, moving the gas pedal to the floor, and when hitting that curve or that cliff or that rock which cannot be maneuvered around, the crash does kill, and there is an overwhelming sense of loss.
We suggest that it is well, then, to heed [the] estimate of one’s own abilities, neither puffing them up nor underestimating them. One last thought. There is one avenue in which moderation is not suggested. That is in the area of what you may call moral or ethical judgment. When faced with that which from within speaks to one of right and wrong, this sense within may be heeded without moderation as one searches for the choice which will polarize. In your holy work there is the admonition to let your yes be yes, your no be no. This immoderate firmness reflects not upon any subjective limitations of capacity but, rather, is the examination of the abstract principle. When this feeling of right and wrong is awakened, respect that ethical sense within and allow the yes to remain purely yes and the no to remain purely no. The importance of respecting this ethical impulse within cannot be overestimated. It is the foundation stone of the whole world of spiritual principles which simplify themselves more and more as experience is gained in trusting that sense of ethical rightness or justice.
Now, when one moves from the examination of a principle to the consideration of the application of this principle, then it may be seen that moderation again becomes a valid and central concern. Yet, even in the application of the principle there is virtue in immolating oneself because of the sense that the incarnation itself has moved to its center and martyrdom of some kind is necessary in order to witness to the spiritual principle. So even when one attempts to live a strongly felt life holding one’s convictions and expressing them moderately there is virtue in having an accurate enough sense of one’s destiny that one may know when immoderation to the point of loss, or martyrdom, is appropriate.
The tool most handy for use in applying the principle of moderation may be as simple as the use of the clock. To set the beginning and the end of activity of one kind or another. But any tool must be used by the self so that the self needs first and foremost to come into the accurate awareness of the capacities of the self. That this awareness is avoided is, shall we say, human, and those most immoderate by nature are often those whose capacities in some senses are extreme so that no effort seems to be immoderate. However, this sense of the self as indestructible must be avoided in favor of a more accurate gaze at the various kinds of capacity which make up the complex of activities of the self. Above all, this search for accurate perception takes the light touch. There is humor inherent in limitation. It is starkly compared with the joy of utter intoxication. One wishes to move somewhere between that intoxication and a lack of any use of an inherent capacity.
We ask again that that which we say be considered as opinion, and would ask if there are further queries before we leave this instrument?
[new speaker] All
No. Thank you very much.
[new speaker] Q’uo
I am Q’uo, and we too are filled with joy at being part of the give and take of spiritual seeking. We have found this instrument to be somewhat fearful about channeling concerning its own queries, its own concerns. Insofar as this has escalated to a fear of being a poor instrument this concern has been regrettable. Why is there a fear of getting it wrong? Why not the giving up of the self in complete trust? In each seeker’s life there are times when the answers seem very, very important. Yet there need be no fear concerning the gathering of information about this matter, whatever it may be. Wherein this instrument, the lack of fear has worked against it in its evaluation of physical limitation, its fear has worked against it in the gathering of information about how to correct its behavior.
We ask each to embrace an attitude that does not partake of any fear, and further ask that in each spiritual seeker the moderation employed in moving toward spiritual goals not be the result of any fear but rather be the embracing of freedom. As the prudent and enthusiastic course is chosen and the choices made never decide through fear, but, using the subjective knowledge of the self, choose by means of the illumination of spiritual principle and the confident application thereof in the activities of the loving and radiant life.
We thank this group and this instrument for this opportunity to share, and may we say, reluctantly leave this vibratory nexus. We are with you in supportive silence at all times in which we are mentally called. This, too, is our abiding joy and we thank each for these opportunities to serve also and will be with each in meditation as requested. We leave you in the love and the light of the infinite One. We are those of Q’uo. Adonai. Adonai.