Q’uo 2022-10-09 Q’uo 关于极性进化过程中的高我 （HARC来源）

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Q’uo on the Higher Self in Polarized Evolution

Q’uo关于极性进化过程中的高我

原文链接：Q’uo on the Higher Self in Polarized Evolution - High Altitude Receiving Center

Introduction

介绍

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.
Q’uo在这里首先谈论了作为化身性质创造的自我的广泛问题，然后转向更高自我的问题。重点是更高自我如何在自我发展过程中提供帮助，尤其是在灵性复合体成为其进程中的动态变量的进化阶段。最后，Q’uo讨论了正负两种极性在自我演化指导方式上的差异。

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Group Question

团队问题

How does the higher self participate in the positive and negative paths?
高我是如何在正负两种路径上参与的？

Channeled Message

(Steve channeling)

I am Q’uo. We greet you in the love and in the ineffable light of the One Infinite Creator. It is our great privilege to be able to speak through the instruments who have come together in this circle of seeking. We are most happy to share our humble thoughts with you in the hope that you may find in our thoughts such inspiration or consolation as might serve you well from where you now stand. But we do ask that you keep in mind that we are but one voice in a chorus of voices to which you may listen, and we are not to be taken as authoritative voices, and so we do hope that you will exercise your discrimination, and feel no hesitation at all in leaving aside anything we may have to say which does not resonate of truth for you.
我是Q’uo。我们以无可言喻的爱和光明向你问候。能够通过这群寻求者的工具发声，是我们的荣幸。我们希望分享我们的谦卑想法，以便为你带来灵感或安慰。但请记住，我们只是众多声音中的一个，不应被视为权威。希望你能运用你的判断，毫不犹豫地忽视任何与你的真理不共鸣的观点。

Having said that, and being confident that each here is of sufficient spiritual maturity to heed well our words, we may speak openly and honestly to the best of our ability in addressing your concerns.
说完这些，并确信在场的每一位都具备足够的灵性成熟度来认真倾听我们的言辞，我们可以尽力坦诚地讨论你的关切。

The query you have brought to us relates to the concept of what we have called the higher self. And you are more particularly interested in how the higher self serves as a resource for those who attempt to wend their ways through the maze of third density life, attempting to grow spiritually through the process of polarization.
你提出的问题与我们所称的更高自我的概念有关。你特别感兴趣的是，更高自我是如何作为资源，帮助那些在第三密度生活的迷宫中努力成长、通过极化过程追求灵性的人。

Now, as well you know, if there can be one pole, there must also be the opposite pole. And so it happens that there are two paths of polarization within your density: that which we have called the service to self, and that which we have called the service to others. We will begin by confessing to you that what we have to offer to you is biased with regard to this Choice. For we ourselves have tread the pathways long and arduous of service to others. We do have a perspective from which we may share our thoughts concerning the alternative pathway — that being the service to self — but we are not such as could, if we may put it this way, give you “pointers” at how to excel on that path. We feel free to speak with those in this group because we are convinced that your choice of polarity has been strongly made, and that it matches our own commitment to service to others.
现在，正如您所知，如果存在一个极点，那么一定也存在另一个相反的极点。因此，在您的密度中存在着两种极化的路径：我们称之为“服务自我”的路径，以及我们称之为“服务他人”的路径。我们首先要坦白，我们对您的观点在选择方面是有偏见的。因为我们自己也踏上了服务他人的漫长而艰辛的道路。我们确实拥有一个视角可以分享我们对另一种道路的看法——即服务自我——但我们并不适合为您提供“指点”如何在那种道路上精进，如果可以这样说。我们觉得可以自由地与这个群体中的人交谈，因为我们确信您已经坚定地选择了自己的极性，并且它与我们对服务他人的承诺相一致。

Having said that now, we invite you, first of all, to contemplate what it means to be a self in the first place. And we might consider together the process of becoming a self or a functioning self, or one possessed of a sense of self-hood, in the younger years of your incarnation. To begin with, you have a wide variety of sensations, both externally and internally, and the feeling of the need to achieve a stasis of some sort, so as to be able to stabilize your selves in the great confusion of inputs you must process as a very young entity. It takes a good deal of work, we would suggest to you, to reach a point where even a minimal degree of comfort can be achieved within the incarnate being of your infant. It’s not always easy to see that the infant is very, very much involved with this work, but we can assure that, from our point of view, it is quite evident. So, we have said then that the first stage of the development of self-hood involves a minimal ability to maintain the mind/body/spirit complex in such a way that it may function in safety and in such a manner as to minimize the painful effects of harsh and seemingly random catalyst that abounds all around.
说了这么多，我们首先邀请您思考一下，成为一个“自我”本身意味着什么。我们可以一起思考在您化身初期成为一个“自我”或一个“功能性自我”，或者一个拥有“自我意识”的个体的过程。首先，您会体验到各种各样的感觉，包括外部和内部的感觉，以及对某种稳定状态的需求感，以便在您必须处理的大量混乱输入中稳定自己，因为您是一个非常年轻的实体。我们想告诉您，要达到能够在您婴儿般的化身中获得最起码程度的舒适感的程度，需要花费大量的努力。您可能并不总是很容易看到婴儿在进行着如此巨大的努力，但我们想向您保证，从我们的角度来看，这一点是显而易见的。因此，我们已经说过了，自我意识发展的第一个阶段，包括最起码的能力，即以这样一种方式维护身心灵复合体，使其能够安全地运作，并以尽可能减少周围大量残酷和看似随机的催化剂带来的痛苦影响的方式运作。

This need for stability continues, we would suggest, throughout the length of an entire incarnation, and we would say, further, to some extent, runs as a continuing thread through a pattern of incarnations that develop over the course of a series of lifetimes within the density that you now enjoy, which is to say, the third. It is true that the continuity of this thread seems broken from incarnation to incarnation, to the extent that you are under the heavy effects of the veil, whereby you know not who you are, or where you have been. But, in between incarnations, in that realm we have called time/space, there is a greater appreciation of this continuity, and there is the capacity to program, to some extent, a set of inclinations or biases or intimations that, while they do not typically rise to the level of consciousness, nevertheless do orient the young self as it begins to develop a sense of itself while gathering itself within the range of the experiences which it comes to have.
我们想说，这种对稳定的需求会贯穿整个化身过程，并且我们想进一步指出，在某种程度上，它会像一条持续的线索，贯穿一系列化身，这些化身在您现在所处的密度（即第三密度）中，在多个生命周期中发展。诚然，这条线索的连续性在一次化身与另一次化身之间似乎被打破了，因为您受到了面纱的强烈影响，因此您不知道自己是谁，也不知道自己来自哪里。但是，在两次化身之间，在那个我们称之为“时/空”的领域，人们对这种连续性的理解更加深刻，并且在一定程度上拥有对一组倾向、偏见或预示进行编程的能力，尽管这些倾向、偏见或预示通常不会上升到显意识的层面，但它们仍然会在年轻的自我开始发展自我意识并从其所经历的体验中整合自身时，对其进行引导。

And so the self grows apace within the incarnative setting. And as it does so, it takes in a great deal from its environment. It generally has taken in a great deal from its environment far sooner than it can properly assess the nature of what it has taken in. And so by the time the sense of self begins to crystalize in a form which renders the mind/body/spirit complex able to negotiate its world in an intelligent fashion, so that it may pick and choose what it likes and what it dislikes, by the time that has happened, it is generally the case that a great deal of formation has taken place in a manner that you might call “behind its back,” so that every mind/body/spirit complex is a projection of factors it has taken in unwittingly into a realm in which it struggles to sort out — “wittingly” as we might say — what it likes and what it dislikes.
因此，自我随着化身的背景而不断成长。在成长过程中，它会从周围环境中吸取大量的知识。通常，它会在能够正确评估所吸取知识的性质之前，就从周围环境中吸取了大量的知识。因此，当自我意识开始以一种形式结晶，使身心灵复合体能够以一种明智的方式与世界进行交流，从而能够选择自己喜欢什么和不喜欢什么时，通常情况下，大量的形成已经以一种您可以称之为“背地里”的方式发生了，因此每一个身心灵复合体都是它无意中吸取的因素的投射，而这些因素被投射到一个领域，在这个领域里它努力地——正如我们所说“有意地”——区分自己喜欢什么和不喜欢什么。

Eventually the self matures to the point that it has a somewhat complete sense of likes and dislikes, and the self you sometimes call your “ego” is complex interweaving of these likes and dislikes all based or founded on those factors or elements that were taken in before these likes and dislikes could even be registered in an intelligible way. Therefore, the upshot of what we have just described is that that which you call your “selves” when you have reached such maturity as to be able to have a focused sense of what that would mean — what you call yourselves — is already a complex of many, many different factors, not all of which you are in a position to claim complete authorship of.
最终，自我会成熟到拥有某种程度的完整喜好和厌恶感，而您有时称之为“ego”的自我，则是这些喜好和厌恶感的复杂交织，这些喜好和厌恶都是基于或建立在那些因素或元素之上，这些因素或元素在喜好和厌恶能够以可理解的方式被记录之前就已经被吸收。因此，我们刚才描述的结果是，当您达到能够拥有对“自我”意义的集中意识的成熟度时，您所称的“自我”，实际上已经是许多不同因素的复杂组合，而您并非能够对所有这些因素宣称完全的作者身份。

And so it is not uncommon that, at some point in your life, you will undergo what is sometimes called an “identity crisis.” Because it begins to dawn on you that, something within you that calls out for your attention, is not fully the product of these factors that you have managed to assemble in order to have a livable self — that there is a surplus of meaning. But that itself is not quite the way we want to put this, for it is not that you have all of these factors of self-hood, and then a little more besides, it is that that which you really and truly are is actually quite otherwise than these factors, and it is this “otherwiseness” which, if we may so say, is your true self. Although even that is something we might wish to reformulate, because what is true there doesn’t necessarily match up at all to the concept of self-hood in the first place.
因此，在您的人生中的某个时刻，您会经历一种有时被称为“身份危机”的现象，这并不罕见。因为您开始意识到，您内心深处呼唤您注意的东西，并非完全是您为了拥有一个可生存的自我而收集起来的这些因素的产物——那里存在着一种剩余的意义。但那本身并不是我们想表达的，因为这并不是说您拥有所有这些自我因素，然后再加上一些其他的东西，而是说您真正存在的本质实际上与这些因素完全不同，而这种“不同”正是——如果我们敢这么说——您的“真”我。尽管即使是这种说法也可能需要我们重新表述，因为那里所存在的真实情况，可能根本不符合“自我认知”的概念本身。

So we feel that we have reached a point where we may have succeeded more in confusing than in clarifying the situation. But, by calling your attention to this irreducible source of — shall we say: desire ? shall we say: longing? shall we say: need? shall we say: yearning? — this irreducible “something” that has made for itself a sense of itself, that begins to recognize that no sense of itself, that it has ever yet succeeded in making for itself, can be exhaustive in relation to that source of the making that one might want to call the true self.
因此，我们觉得我们已经达到了一个点，我们可能更多地造成了困惑，而不是澄清了情况。但是，通过将您的注意力引向这种不可进一步简化的来源——我们应该说：想要？我们应该说：渴望？我们应该说：需要？我们应该说：向往？—— 这种不可进一步简化的‘某种东西’，为自己形成了一种‘自我感知’，开始认识到，自己所形成的任何‘自我感知’都无法完全涵盖那种可以称之为真实自我的创造源。

So, with these considerations now behind us, we might ask: To what, shall we say, is this yearning directed? To what is this desire directed? What is the directing influence? What is the directing goal of those primordial acts of self-orientation and self-discovery that run the gamut from grasping desire to exalted yearning?
因此，在考虑完这些之后，我们可以问：这种向往指向何处？这种欲望指向何处？是什么引导这种影响？那些从贪婪的欲望到崇高的渴望之间的自我定位和自我发现的原始行为，其引导目标是什么？

Is it, as some have thought, God? Is it, as others have thought, an idealized version of the self, the Uber-Ich, the super-ego? If it is the latter, surely, it is drawn from factors such as cultural influences and cultural ideals, often instilled by parental sources, or those sources that stand in the place of parents, such as your teachers. If it is the former, that is to say, if it is God which is the directing influence, or the goal, how might we understand God? Is God, as a concept, also a cultural accretion, or is God, as a concept and influence which descends from above in such a way that it cannot properly be understood in terms of any cultural influence, but is extraneous to that. But if that is so, what do we even make of the inclination to think of it as a concept? Would we not equally well say I have a yearning, and I discover that this yearning does not rest transparently in any distinguishable goal, and therefore it is infinite in nature, it is an infinite yearning? And so, if I can say that it is yearning for anything, it must be a yearning for the Infinite.
这是否如一些人所认为的那样，是上帝？是否如其他人所认为的那样，是自我的理想化版本，即超我？如果是后者，显然，它来源于文化影响和文化理想等因素，通常是由父母或替代父母的来源，如教师所灌输的。如果是前者，也就是说，如果是上帝作为引导影响或目标，我们如何理解上帝？作为一个概念，上帝是否也是一种文化积累，还是说上帝作为一个概念和影响以某种方式从上方降临，以至于无法用任何文化影响来恰当地理解，而是超越这些。如果真是如此，我们又该如何看待将其视为一个概念的倾向？难道我们不能同样说我有一种渴望，而我发现这种渴望并不透明地落在任何可区分的目标上，因此它的本质是无限的，是一种无限的渴望？所以，如果我可以说它是对任何事物的渴望，那它必定是对无限的渴望。

But now we have got ourselves in quite a pretty tangle, have we not? For if we are saying that the sustaining energy of self-hood that has drawn to itself a host of positive and negative factors (likes and dislikes), and out of that host, woven a protective membrane — if we say that and come to recognize that that which does the weaving cannot be reduced to that which is woven, and that that which has done this weaving, if it can be characterized intrinsically at all, is best thought of as a kind of yearning, a reaching-out, and that the reaching-out never ends, is infinite, and is for the infinite — that means I must conceive the self in the element of the infinite. But will not infinity itself, if drawn inward to this degree, militate against the very concept of a sustainable, woven membrane of self-hood? Yes, my friends, so must it do.
但现在我们似乎陷入了相当复杂的困境，不是吗？因为如果我们说，支撑自我认知的能量吸引了一系列正负因素（喜好和厌恶），并在这些因素外编织出了一层保护膜——如果我们这样说，并意识到“编织保护膜的存在”无法简化为“被编织的东西”，而这个”编织保护膜的存在”，如果可以说是内在特征的话，最好被视为一种渴望，一种伸展，而这种伸展是无止境的，是无限的，并且是指向无限的——那么这意味着我必须在无限的元素中构思自我。但如果无限在这个程度上被内化，难道不会与可持续的、编织的自我膜的概念相悖吗？是的，朋友们，确实如此。

One who has learned to deal with issues of this nature, we would now suggest to you, has broached the problematic of the spirit. One who thinks of the self not as a product of this activity of “I-know-not-what” begins to move into a relationship of responsibility for the infinity it carries within. Such a one — such a one that is a spiritual one — must surely function in relation to a sense of self that is vastly different from anything that can be, shall we way, socially contemplated, materially contemplated, particularly contemplated. So there typically is, for those who come to the point of being able to recognize something of the nature of the configuration we have just laid out, there typically comes a point when that thought itself — this thought of the spiritual nature of the being, the irreducible nature of the true self, if still we may call it a self — will find that this is liberating. One is freed from the constraints and limitations one at some point or another seems now to have voluntarily taken upon oneself. And there can be a sense of exhilaration, initially, in this realization.
我们现在建议，能够处理这种性质问题的人，已经触及了灵性。一个不将自我视为这种“我不知道是什么”的活动产物的人，开始进入对其内在无限性的责任关系。这样的灵性存在——必然有着截然不同的自我感，这种自我感无法被简单地社会化、物质化或具体化。因此，通常，对于那些能够识别我们刚才所描述的配置本质的人，会有一个时刻，这种对存在灵性本质的思考，真实自我的不可简化性质，如果我们仍然可以称其为自我——会发现这是解放的。这人从某种时刻所自愿承担的约束和限制中解放出来。在这个认知的初期，可能会有一种兴奋感。

But then! Comes there not a moment when the difficulties of life, whether these are from without or from within, mount to the point that it seems just too, too much, too, too difficult to gather the energy necessary to maintain an enthusiasm for the unfettered self? And, just as it seems to be the case that the discovery of spirit initially has a liberating effect, so comes it also to be the case that this liberating effect, in the course of time, comes to felt as a burden. For, yeah, the responsibility associated with the maintenance of the self without the supports one, in an earlier age, had learned to rely upon, is a heavy, burdensome responsibility indeed. And now we have, full upon us, the dark night of the soul.
但难道不有那么一刻，生活的困难，无论是外在的还是内在的，积累到似乎无法承受的程度，难以集中精力去维持对自由自我的热情？就像灵性的发现最初带来解放效果一样，这种解放感随着时间推移也会被感知为一种负担。确实，维护自我而没有早期学会的所依赖的支持，这是一种沉重而负担的责任。而现在，我们正面临着灵魂的黑暗之夜。

Where shall I turn for succor? Where shall I turn for support? Where do I turn to sustain hope? How can I conceive the nature of my innermost aspiration, when I can turn to no one or no thing, for guidance as to the question: Who am I, and what do I wish to become?
我该向哪里寻求帮助？我该向哪里寻求支持？我如何才能保持希望？当我无法向任何人或事物寻求指导时，我该如何理解我内心深处的渴望：我是谁，我希望成为什么？

Well, my friends, we would answer you that, in this dark night of the soul, it is the wee, small voice of what we have called the higher self that may break through the clouds and mists of depression. And with that thought, we would transfer the contact to the one known as Jeremy. I am Q’uo.
那么，朋友们，我们想告诉你，在灵魂的黑暗之夜中，正是我们所称的更高自我的微弱声音能够穿透抑郁的乌云和迷雾。带着这个想法，我们将联系转交给被称为Jeremy的那位。我是Q’uo。

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(Jeremy channeling)

We are those of Q’uo and communicate with your circle through this instrument at this time. We relay this instrument’s apologies for the allergic condition from which he suffers and thank the circle for patience. We will not communicate through this instrument overlong.
我们是Q’uo，通过这个工具与您们的圈子沟通。我们转达这个工具对他所遭受的过敏状况的歉意，并感谢圈子的耐心。我们不会通过这个工具进行过长的交流。

Picking up the thread of this search, this discovery of a selfhood that colors outside the lines of the ego, or [of] the concepts that come readily to the waking mind, we now rotate the sphere and examine this construct of the higher self from a slightly different angle than that which shines light upon the incarnate conscious idea of personhood, of moral and spiritual agent. This is the greater conception of self that is inaccessible directly to the mind/body/spirit complex through the mechanisms of the veil.
继续我们的研究线，对超过了“ego”的自我概念，或者觉醒者理解的那个自我概念的讨论，我们现在从一个稍微不同的角度旋转视角，审视更高自我的构造，而非仅仅照亮有形的个体意识、道德与精神的代理。这是一个更宏大的自我观念，通过面纱的机制心智/身体/灵魂复合体是无法直接触及的。

The original intent of veiled consciousness was to, in part, promote a choice in greater purity and coherence with the wholeness of the entity than could be discovered directly–that is to say, through the mere searching of the total self, for this searching was not necessarily unmotivated–it was lacking in intensity, an energy of yearning and journeying that is characteristic, we have found throughout our knowledge of the universe, characteristic with growth and transformation so that the medium of time promotes wider vistas of being a Creator in manifestation, being a Creator in time/space, being a Creator who, through the porthole of focus, can recognize a completeness of consciousness.
面纱遮盖意识的最初意图，某种程度上，在于促进一种更为精纯的选择，一种和实体本身整体更具有连贯性的选择，而这是直接探索所达不到的，也就是说，单纯通过对整体自我的搜索并不足够——这种搜索并非完全没有动机，而是缺乏一种强烈的渴望和向往的能量，这种能量在我们对宇宙的认知中一再显现，具有成长和转变的特征，使时间的媒介促进了作为创造者在显现中、在时空中更广阔的存在视野，以及作为创造者通过专注的窗口，能够认识到意识的完整性。

It is a conundrum or paradox because the resources of self-discovery must not be offered too easily. Who, or what, shall mediate this process of self-uncovering, of emergence in a fashion that feels authentic and natural, as distinguished from the self-construction that occurs behind the veil? We offer the higher self as a concept complex for understanding the self as participant, not as director. And making room for multiple configurations of intentionality that can be balanced and cycled through using the phenomenon of incarnation to shift selves through modalities and valences of energy expenditure that ring true.
这是一个难题或悖论，因为自我探索的资源不能轻易提供。谁，或什么，将调解这种自我揭示的过程，以一种感觉真实而自然的方式出现，与幕后发生的自我构建区别开来？我们提出更高的自我作为一个复杂的概念，来理解自我作为参与者，而不是导演。并为多种意图配置留出空间，可以通过化身现象平衡和循环使用，借此在真实的能量支出方式和价值之间转换自我。

There is more to say about the temporal component of this phenomenon, which is to say the whole self must exist, in the ultimate sense, as the Creator exists: outside time, and in some sense, outside space when plotted on the grand map of the Creator’s reflection of itself. This is what is so unfathomable even when intellectually contemplated by the mature mind/body/spirit complex. The idea that the unfolding of which the entity partakes with so much bother, so to speak, so much suffering at times, but perhaps more succinctly put, so much variability, this is all squared with a (we would use the term) post-temporal concept of this unfolding that will not be easily mentally modeled in any incarnate mind/body/spirit complex.
关于这种现象的时间成分还有更多要说，也就是说，整个自我必须以最终的意义存在，就像造物主存在一样：超越时间，在某种意义上，超越空间，当它被绘制在造物主对自身的反映的宏伟地图上时。即使经过成熟的心智/身体/精神复合体的智力思考，这也是难以理解的。这个实体参与的展开，用通俗的话说，有时会带来如此多的困扰，如此多的苦难，但也许更简洁地说，如此多的变化，这一切都与这个展开的（我们使用这个词汇）超时间^[1]概念相吻合，这个概念在任何化身的心智/身体/精神复合体中都不会轻易被心理建模。

Now, my friends, we are not here to dazzle you, and it is a great tool of the growing adept to recognize when mentation is a resource that casts the light versus when entertaining thoughts of ultimate realities tends to muddy the waters and obscure that authenticity sought by the seeking self. So, that is to say it is unfathomable, it is incommensurable with the ego, and if you can simply take our word for it, as it were, this is the mechanism that we have found to be useful to cultivating those transformations that constitute the tagging along with the upward spiraling light.
我的朋友们，我们不是来迷惑你的，对于成长中的行家来说这是一种很棒的工具，识别出何时沉思是一种资源，它会发出光芒，而何时思考终极现实的想法可能会导致思维混乱，模糊自我寻求的真实性。也就是说，这是难以理解的，它是小我难以衡量的，如果你能简单地相信我们的话，这就是我们发现对培养那些构成向上螺旋的光线而来的转变有用的机制。

One way to imperfectly consider the higher self’s input into selfhood is that it has the history or the plan of unfolding already wrapped up within it. And this is an easy if crude way to think about it. We encourage flexible and nimble thinking on this subject, for the mind is not designed, at least in this illusion, to let itself reason with no regard for time. You are still inhabiting a second density vehicle in which time plays a role in perception, and this should be accepted at a certain level of maturity.
不完美地考虑更高自我对自我的影响的一种方式是，它已经将展开的历史或计划包裹在其中。这是一种简单而粗略的思考方式。我们鼓励灵活而敏捷地思考这个问题，因为至少在这个幻觉中，大脑不是被设计用来不考虑时间而进行推理的。你仍然居住在第二密度生物性的载具中，时间在感知中起作用，这应该在一定程度的成熟度上被接受。

The actually relevant and urgent concern is not in what the higher self has to offer in way of revelation. It is what the higher self has to offer in terms of orientation, so that revelation may occur on the lower level of consciousness, it needing no celebration at the level at which the higher self looks upon its wholeness. Here, my friends, we start to see a distinction in how the polarized paths facilitate yearning and growth, for one path seeks expansion across the boundaries of selfhood, not within the self but across selves. And one path seeks turning within to achieve a gravitational quality that may enable greater selfhood to be more at hand, and therefore, more imbalanced towards control and manipulation.
真正相关且紧迫的问题不在于更高自我用什么来启示。而在于它在方向性方面提供了什么，以便启示可以在更低的意识层面发生，它不需要在更高自我注视其完整性的层面进行庆祝。我的朋友们，我们开始看到极化道路如何促进渴望和成长方面的区别，因为一条道路寻求跨越自我界限的扩展，不是在自我内部，而是在自我之间。而另一条道路则寻求向内转折，以实现一种引力质量，这可能使更大的自我概念更近，因此，更倾向于控制和操纵。

The question you ask us this day centers on more detailed thoughts concerning this polarized relationship between the parts of the self, and as we have stated earlier, it is well to think of these parts as participants rather than one calling the shot and the others making them imperfectly. Indeed, this recognition of agency at an angle from one’s direct view, a kind of peripheral creativity, orthogonal to the designs of conscious awareness, is embraced on both poles but means something slightly different, or shall we say, it is employed in the service of different ideas of how self relates to all.
你今天问我们的问题集中在关于自我各部分之间这种极化关系的更详细的想法，正如我们之前所说，最好把所有部分视为参与者，而不是一个部分发出命令，而其他部分不完美地执行。事实上，这种从自身第一人称视角看待的代理意识，一种外围创造力，与自身显意识的设计或结构相互独立，在两极都被接受，但意义略有不同，或者我们应该说，它在服务于不同的自我如何与万物相联系的思想。

Again, to summarize, there is the higher self as viewed from the conscious incarnate being and the conscious incarnate being as viewed from the higher self. And in the comparisons and contrasts of these perspectives you will find ample ground to understand in some small part what that participation will end up looking like as it effects this unfolding of the mystery of self.
再次的，总结来说，存在着从意识化身的角度看高我，以及从高我的角度看意识化身。在这两种视角的比较与对比中，你将发现足够的基础来理解参与最终会呈现出怎样的样貌，如何影响自我奥秘的展开。

We would like to open the next chapter of this communication through the instrument known as Claire, and at this time we would transfer to that instrument. We are those of Q’uo.
我们希望通过名为Claire的媒介开启这一沟通的下一章，此时我们将转移到那位媒介身上。我们是Q’uo。

---

1. 指超越传统时间观念的状态或概念，强调时间不再是线性的或绝对的，而是一种更复杂、更广泛的存在方式。 ↩︎

[GGG]

(Claire channeling)

We are Q’uo, and we are with this instrument. Before we turn to a full-throated consideration of the distinctions in the relation between incarnate self and higher self, between the two polarities, we wish to draw out a few details from the foregoing discussion.
我们是Q’uo，正与这位媒介在一起。在我们全面考虑化身自我与高我之间的关系、以及这两种极性之前，我们想从之前的讨论中提取一些细节。

In the first place, it is noteworthy that, in the absence of a resource or a structure like the higher self within yourself, the incarnate relation of self to self would be unsupervised, if you will. Within the self is contained the totality of Creation. Each is a reflection of the totality of the infinite, and yet, each is also unique, distinctive from each other. Thus the totality has manifold expressions and yet is still the totality.
首先值得注意的是，在缺乏高我这样的资源或结构时，化身自我与化身自我之间的关系将是无人监管的。自我内部包含了创造的整体。每一个都是无限总和的反映，同时又是独特的，彼此之间各有区别。因此，总体具有多种表达形式，但仍然是整体。

For this reason, were your relation to the infinite within you absent a guide from above, there would be a kind of chaotic or disorganized movement, even despite the yearning that the deep infinite within you draws out of you. There are many, many possibilities, for your expansion of the nature of self beyond the ego structure, its shattering and then reconstitution, and all these many possibilities can move you in many directions. And before you know it, your own relation to self can become a bizarre dreamworld that loops in on itself, perhaps even infinitely, since even a loop within the infinitude of self bears the possibility of infinite exploration.
因此，如果你与内在无限的关系没有来自高处的指引，就会出现一种混乱或无序的状态，即使你内心深处对无限的渴望依然存在。有许多可能性可以扩展自我的本质，超越自我结构，经历其破碎与重构，这些可能性会将你引向不同的方向。在不知不觉中，你与自我的关系可能会变成一个奇异的梦境世界，反复自我循环，甚至可能是无限的，因为即使在自我无穷的循环中，也蕴含着无限探索的可能性。

These infinite possibilities leave open the primordial worry, if you will, of getting lost or getting stuck. There are potential cracks in your forms of expansion of self, of relating self to self. So it was discovered another retrospective agency would be helpful in filling these cracks, not to shut off possibilities of exploration of self by self, but to guide or to–perhaps “guide” is too strong a term–to smooth that exploration of self, and to offer unto self the possibility of the orientation we have spoken of when called upon.
这些无限的可能性留下了原始的担忧——如果你迷失或陷入困境。在自我扩展及自我关系的过程中，存在潜在的裂缝。因此，人们发现另一种回顾性机制在填补这些裂缝方面会有所帮助，这并不是要阻止自我探索的可能性，而是为了引导，或者说“引导”这个词可能有些强烈——而是为了平滑自我的探索，并在需要时为自我提供我们所提到的方向感的可能性。

Through experimentation it was discovered that the self’s relation to self needed to be protected in order for the Creator not to be lost to itself. So your exploration of the infinitude of self must bear a protection, but the protection cannot come from outside of you, for then it would be imposed upon you and function as a restriction of your possibility to know yourself. The protection must be a part of you, and this is why the resource of the higher self exists in the first place.
通过实验，人们发现自我与自我之间的关系需要保护，以免造物主迷失于自身。因此，探索自我的无限性必须有一种保护，但这种保护不能来自你之外，否则会被强加，从而限制你认识自我的可能性。保护必须是你的一部分，这就是高我存在的原因。

Now, notice also that the distinction in polarities, a service to others path versus the service to self path, is a distinction in relation from self to self. The veiling makes prominent, makes central, the relation between the self that is transparently available and the self that is mysterious and hidden, and these two must have a constant interlink or movement of energy back and forth to negotiate what the self will be.
现在，请注意极性之间的区别：服务他人之路与服务自我之路，这是一种自我与自我之间的关系区别。面纱突显并中心化了可显化的自我与神秘而隐秘的自我之间的关系，这两者必须保持持续的相互联系或能量的双向流动，以协商自我的本质。

Who, after all, will I be? For I, as I am transparently accessible to myself, have an idea of who I will be. And yet, there is a part of me that resists this idea and seems to have its own idea that, if I chose to be receptive to, I could perhaps gradually discover. And what shall I choose to do, I who have transparent access to my self-conception and also sense a hidden self that is me and yet also seems separate from me? What shall my relation to this strange part of myself be?
毕竟，我将成为谁？我作为一个对自己透明可及的存在，有一个关于我将成为什么样的自我的想法。然而，内心深处有一部分我却抵抗这个想法，似乎有自己的看法，如果我选择去接纳，或许可以逐渐发现。那么，我该如何选择呢？我既能透明地接触到自我概念，又感受到一个隐藏的自我，那是我，却又似乎与我分离。我与这个奇异自我的关系应该是什么呢？

And this raises the question of whether the self, to whom I am transparent, is to be seen as a small part of a greater whole that is to be courted and engaged with mutual respect and admiration, or whether the self that is transparent to myself is to be seen as, in fact, the self that has primacy, and then all that is hidden to be subordinated or subservient to that self that has primacy? This, my friends, is the choice.
这就引发了一个问题：我所透明的自我，是不是应该被视为更大整体的一小部分，应该受到相互尊重和欣赏，还是说这个对我透明的自我实际上是具有优先性的自我，而所有隐藏的部分则应服从于这个优先自我？这，朋友们，就是选择。

Now, since the higher self is a protecting agency from within the self–that is, from within this hidden, mysterious part of self, very deep within that part of self–since this agency is part of that hidden resource, the transparent self’s relation to it falls under the same basic dynamic of polarity. Hence, it is impossible, unthinkable, for the relation between incarnate self and higher self to be identical along the two paths. This relation, too, must be mirrored in the broader relation of the conscious self or the overt self to the hidden.
现在，由于高我是来自自我内部的保护机制——即来自那个隐藏而神秘的自我的深处——因为这个机制是隐藏资源的一部分，透明自我与它的关系遵循相同的极性动态。因此，化身自我与高我的关系在这两条道路上是不可能相同的。这种关系也必须在意识自我或显性自我与隐藏自我之间的更广泛关系中反映出来。

Now, consider the positive polarity. The higher self is intent on leaving space or making space for your incarnate expansion and your incarnate transformation from one configuration of self to the next. The higher self does not impose upon you the sequence of transformations; it is simply known to the higher self where it will all end up, and which potential leaks or holes need plugging to avoid getting lost.
现在，考虑积极极性。高我专注于为你的化身扩展和从一种自我配置到另一种自我配置的转变留出空间。高我并不会强加给你转变的顺序；它只是在高我的视野中知道这一切最终会走向何方，以及哪些潜在的漏洞需要填补以避免迷失。

The higher self is enthusiastic about offering to your incarnate resources, to your incarnate conscious self, what it can, but it is always present to its charge. In this regard, you might consider an analogy to the relation of the owner of the house and the butler or steward of the house. The steward knows more about the goings on of the house than the owner does. Yet despite this greater knowledge and greater capacity, the steward is yet subordinate to the desires and intentions of the owner. Now you must forgive us for introducing a transactional relation, yet there is something to this analogy.
高我热衷于为你的化身资源和意识自我提供帮助，但始终关注着自己的职责。在这方面，你可以将其类比于房主与管家之间的关系。管家对房子的事务了解得比房主多。尽管拥有更大的知识和能力，管家仍然服从于房主的愿望和意图。虽然我们引入了这种交易关系，请原谅我们，但这个类比确实有其意义。

Because you must remain in the position of issuing the directives, the higher self must remain in the position of supporting those directives. And so even though you may turn to the higher self for support and protection, even still, the ultimate choices and the grand choice of this density remain firmly within your hands. And should you ask your higher self who you are to become, you can expect silence.
因为你必须保持发出指令的地位，高我必须保持支持这些指令的地位。因此，即使你向高我寻求支持和保护，最终的选择和这个密度的重大选择仍然牢牢掌握在你手中。如果你问你的高我你将成为什么样的人，你可能会得到沉默的回应。

Now though there is much more to be said about the relation between incarnate self and higher self in the positive polarity, we wish to comment on the opposite, for this might help further articulate the nature of the higher self. Notice that its role in relation to your incarnate, transparent self is fundamentally supportive. The higher self must accept you as you are and continue to smooth the path insofar as it can and insofar as it is charged to do so to keep Creator from getting lost to Creator. This, my friends, is a fundamentally service to others orientation; the higher self must be service to others in its orientation, or else it could not perform its function. For if it were not service to others, if in fact it had a service to self orientation, then you would find yourself competing against the higher self of this very incarnation, and you would not be protected.
虽然关于积极极性化身自我与高我之间的关系还有很多可以讨论的，但我们希望评论相反的一面，这可能有助于更好地阐明高我的本质。注意到它与透明自我的关系根本上是支持性的。高我必须接受你现在的样子，并尽其所能地平滑前行的道路，以防止造物主迷失于自身。这，朋友们，是一种根本上服务他人的取向；高我必须以服务他人为导向，否则无法履行其功能。如果它不是服务他人，而是以自我为中心，那么你将发现自己与这个化身的高我竞争，而你将得不到保护。

For this reason there comes to be a fundamental discomfort or ill fit between the higher self’s role and the incarnate self that has chosen the service to others polarity. The higher self naturally accepts its role as supportive in the dominion that the conscious self, the incarnate self, will then claim over it–even if the incarnate self is not aware of the existence of the higher self, it accepts this as a feature of its responsibility. But the fundamental discomfort persists.
因此，高我的角色与选择服务他人极性的化身自我之间会产生根本的不适或不协调。高我自然接受其作为支持者的角色，以配合意识自我，即化身自我随后将主张的权利——即使化身自我并未意识到高我的存在，它仍然接受这是其责任的一部分。但这种根本的不适依然存在。

This also explains or makes clear how unlikely it is for a service to self entity to draw upon the support of the higher self; for to such an entity this would register as a weakness, the weakness of the incarnate self reaching for something beyond itself for strength. It entails that, in fact, what is beyond the self is stronger than the incarnate, transparent self; that is, in its opposition of transparent self and hidden self, it would seem in relying on these resources that the hidden self is, in fact, the more powerful. And this very thought is anathema on the service to self path.
这也解释了为什么以自我为中心的实体不太可能依赖高我的支持；对这样的实体来说，这会被视为一种弱点，即化身自我向超越自身寻求力量的弱点。这意味着，实际上，超越自我的东西比化身的透明自我更强大；在透明自我与隐藏自我的对立中，依赖这些资源似乎表明隐藏自我实际上更为强大。而这一想法在自我服务的道路上是不可接受的。

So while the higher self makes itself available at all times, it simply is not well used by the service to self entity. And even in this reluctance or uninterest in using the resource of the higher self–even despite that, the higher self still performs its role of stewardship; it still fills the holes, ignored as it is.
因此，尽管高我始终可用，但以自我为中心的实体并未有效利用它。即使在这种不情愿或对高我资源不感兴趣的情况下，高我仍然履行其监护的角色；它仍然在填补那些被忽视的漏洞。

And with that thought we will now transmit our contact to the entity known as Steve. We are Q’uo.
带着这个想法，我们现在将我们的联系转交给名为Steve的实体。我们是Q’uo。

[GGG]

(Steve channeling)

I am Q’uo, and I am again with this instrument.
我是Q’uo，再次与这位媒介在一起。

We would now step back, and attempt to take a view which is such as to be able to encompass what, one the face of it, seems a great paradox. Let us first state the problem.
我们现在会退一步，尝试以一种能够包容表面上看似巨大悖论的视角来看待。首先，让我们陈述这个问题。

A higher self requires a view of self-hood which is not that of a delimited, separated, constructed, absolutely individuate being, but rather, a sense of self-hood that is free-flowing, that is open-ended, that is upward leaning, that is full of the joy of that love which may be received from above, from within, from below, from all around. And further, it is joyous at the prospect of reciprocating this love.
高我需要一种对自我概念的理解，这并不是局限、分离或绝对个体化的存在，而是一种自由流动、开放的自我意识，充满来自上方、内心、周围的爱的喜悦。而且，它对于回馈这种爱充满了欢乐的期待。

Were the creation of only a single polarity, we could end the matter there, and rest transparently in the characterizations of the nature of the higher self which we have given: as being a steward, as being a loving system of guidance, for that which aspires to reach ever beyond itself.
如果只存在单一极性，我们可以在此结束讨论，并清晰地停留在我们对高我本质的描述上：作为一名监护者，作为一个爱的引导系统，旨在帮助那些渴望不断超越自我的存在。

Well, you know that the higher self is situated in what we have called the sixth density of light vibration, in the middle portion of that density, where souls have learned to think of themselves as not just themselves, but rather part of a collective dance of self-ness continually gaining itself and releasing itself, in joyous communion with others. These characterizations would seem to fly far in the face of what we have described as the negative polarity, where the self would like nothing more, apparently, than to retreat into a condition whereby it wields power over all else, a power which is held jealously to itself, rather than to release its power into the general flow of the self-ness which ever effaces itself in the joy of releasing itself to the well-being of others.
你知道，高我位于我们称之为第六密度的光振动中，在该密度的中间部分，灵魂学会将自己视为不仅仅是个体，而是一个不断获得和释放自我的集体舞蹈的一部分，与他人进行快乐的交融。这些特征似乎与我们所描述的负极性相悖，后者显然只希望退回到一种能对所有事物施加控制的状态，这种权力是自私地保留在自身之中的，而不是将其释放到自我不断消融于他人福祉的共同流动中。

How, then, might we think even the remotest possibility of spiritual advancement on the part of those who have opted for the service-to-self polarity, for it could well seem that a service-to-self entity would be limited to what could be accomplished along those lines within each individual incarnation, without a sustained sense of continuity of development capable of moving from one incarnation to another, so that a builded structure of self-hood with advanced spiritual capacities would be the result. How, we ask, could it be possible for a fourth, or a fifth, or even a sixth density being persist long enough on the path of negativity to traverse these various dimensions?
那么，我们如何能想到那些选择服务自我极性的个体有任何灵性进步的可能呢？因为看起来，服务自我的实体似乎仅限于每个化身中所能完成的事情，缺乏能够在化身之间持续发展的连续感，从而无法建立具有高级灵性能力的自我结构。我们想知道，一个第四、第五，甚至第六密度的存在，如何能够在负面道路上坚持足够长的时间，以穿越这些不同的维度？

In order to address this question, there are two initial considerations we would like to offer you. One is the recognition that the service-to-self path is the path of separation, and the first act of separation is that of self to self. And now we have articulated the nature of that separation by saying that there is a higher self and, what you may call, a lower, or aspiring, self at the two poles of that separation.
为了解决这个问题，我们想提出两个初步考虑。首先，服务自我之路是分离的道路，而分离的第一步是自我与自我之间的分离。我们已经阐明了这种分离的本质，指出存在一个高我，以及一个你可以称之为低我或渴望自我的存在，分别处于两极。

Now the second consideration we would offer to you is that of the different nature of time as it is experienced in domains other than the space/time of third density which you now enjoy. We have mentioned that there is, even to third density, a companion framework of manifestation, which we call time/space. Now time/space has been articulated, for example by the one named Dewey Larson, as a dimensional framework in which there are three dimensions of time to one dimension of space, which would make it reciprocal to the order of space/time, in which there are three dimensions of space to one dimension of time. Now, this is not precisely inaccurate as far as the ability to calculate certain measurements is concerned, but it is not very illuminating with regard to the way time itself is experienced in time/space, as opposed to space/time, where it tends to be somewhat linear, one-dimensional.
我们想要提供的第二个考虑是，时间在不同于你们现在所享受的第三密度的空间/时间领域中被体验的不同性质。我们提到，第三密度中甚至有一个伴随的显现框架，我们称之为时间/空间。时间/空间被名为Dewey Larson的人阐明为一个维度框架，其中有三个时间维度对应一个空间维度，这使其与空间/时间的秩序相互对应，后者有三个空间维度对应一个时间维度。就某些测量的计算能力而言，这并不是完全不准确，但对于时间/空间中时间的体验方式而言，并没有提供太多启示，相较于空间/时间，后者的时间往往是线性和单维的。

In time/space, time itself has the kind of fluidity or navigability or accessibility, forward and backward, that is absent altogether in space/time, so that, in space/time time is somewhat unrelenting, and cannot be repeated: time past cannot be regained. Whereas in time/space the sense of limitation is the situatedness one might associate with spatial location. Temporally, one is able to move, one is able to make adjustments, one is able to go back over, again and again, that which has been, through intention, established as an element of the being. And so it is that within time/space something of the order of a trans-dimensional atmosphere is possible to be created within a dimensional framework conducive to such atmospheres. And we will tell you that the way time is experienced in that capacity is so different from the way you experience it now that words fail, for there is little to go on by way of forming an imaginative sense of what that involves. And we will tell you, further, that, as you move up the densities, the experience of time becomes further and further removed from the kind of experience which you now enjoy in the veiled condition
在时间/空间中，时间本身具有一种流动性、可导航性或可接近性，能够向前和向后移动，而这种特性在空间/时间中是完全缺失的。在空间/时间中，时间显得相当不容妥协，无法重复：过去的时间无法再现。而在时间/空间中，限制的感觉与空间位置的“情境性”有关。在时间上，人们能够“移动”，能够进行调整，能够一次又一次地回顾那些通过意图确立为存在元素的经历。因此，在时间/空间中，可以在一个适合此类氛围的维度框架内创造出一种跨维度的“氛围”。我们要告诉你的是，以这种方式体验时间，与现在你们的体验截然不同，以至于言语无法表达，因为很难形成对这种体验的想象感。此外，我们还要告诉你，随着你们向更高的密度移动，时间的体验将越来越远离你们现在在这种面纱状态下所享有的体验。

Indeed, the very ability that we have of communicating with you in the manner, in which we do, is, in large part, because we are able to come to you from our position through your time/space. And it is for that very reason that you never knock on our door and find us out for the day. The availability of our communication, coming through time/space, gives a sense in which we are timeless in relation to your field of experience, although we would tell you it is not precisely so.
确实，我们以这种方式与你们沟通的能力，很大程度上是因为我们能够通过你们的时间/空间来到你们面前。因此，你们从未敲我们的门却发现我们外出。这种通过时间/空间进行沟通的可用性，让我们在与你们的体验领域中显得是超越时间的，尽管我们要告诉你，这并不是完全准确的。

And so the upshot of these considerations is that the order of what we have called time/space, and what also have been called your inner planes in the more proximate sense to you, is such that there is a whole field of experience possible of an order quite different from what you would recognize. But it is an ordered field, and it permits activity that takes place in such a way as to be able to build upon itself in a way that is not exactly linear.
因此，这些考虑的结果是，我们所称的时间/空间的秩序，以及在更接近你们的意义上所称的内在平面，构成了一个全然不同于你们所能认知的体验领域。但这也是一个有序的领域，允许以非线性的方式进行活动，从而能够在此基础上不断积累和发展。

Okay. Having said that, we will now move to a consideration of the manner in which those of the negative polarity choose that polarity in such a manner as to be able to build upon that polarity from incarnation to incarnation.
好的。说完这些后，我们现在将考虑那些选择负极性的人是如何以一种能够从化身到化身建立这种极性的方式来选择的。

We would suggest to you that there is a pivotal moment in the development of a mind/body/spirit complex which has achieved such integrity of its being on the negative path that it has reached the point we have previously described as the liberation. Having gone through that point, it has reached the moment that succeeds the initial exhilaration and feeling of freedom that that brings, and has faced the dark night of the soul. At that very moment it has decided decisively and, for what appears to be once and for all, that it will not release the potential of particularity, but rather hold to that potential, even in the face of the loss of all hope for redemption in the light of love. And it turns, rather, to an exaltation of the self as a particularized construct, which is a product of its own efforts.
我们建议，在负路径的发展中，有一个关键时刻，这个时刻标志着一个心智/身体/灵性复合体在其存在的完整性上达到了我们之前所描述的“解放”点。经历过这一点后，它进入了继初次兴奋与自由感之后的时刻，并面对灵魂的黑夜。在那个时刻，它果断决定，似乎一劳永逸地选择不释放差异性的潜能，而是坚持这一潜能，尽管面临着失去所有光明救赎希望的局面。它转向的是一种对自我的赞美，作为一种特化构造，这是其自身努力的产物。

Now, the adept who has reached this point may well have been able to reach into the realm of time/space and to lay down a marker in that realm, sometimes while incarnate, and at other times, only after a given incarnation has ended. The effect that this has, gradually, and over time, if we may use that misnomer, is to establish a zone, if you will, in which a certain kind of self-hood may be established that function in an ersatz manner as a kind of false higher self, or a higher self that is actually a builded structure of self-hood that is able to persist from incarnation to incarnation, and, in that capacity, to wield intimations and directions that come through as instincts to incarnate versions of the mind/body/spirit complex, moving off into the indefinite future.
现在，达到这一点的行家可能已经能够进入时间/空间领域，并在那个领域中放下一个标记，有时是在化身期间，有时则是在某次化身结束后。这样的效果，随着时间的推移（如果我们可以使用这个不准确的术语），是建立一个区域，在这个区域中，某种特定的自我意识得以确立，以一种替代的方式作为一种虚假的高我，或者实际上是一个可以在化身之间持续存在的自我结构，并且在这个能力上，能够向化身的心智/身体/灵性复合体传达直觉和方向，在不确定的未来引导其走向。

And, in this way, that polarization of a negative variety that is begun in one incarnation may be built upon in the next incarnation, and the next, and so forth, even to the point of achieving the possibility of graduating and moving from one density to the next, or, again, to the next. And so, the structure of higher self-ness remains, in a way, even though there is not actually what you might call spiritual substance to the higher self. It is what, to one who has learned to function in relation to what we would call the actual higher self, would seem as a mockery of higher self-ness.
通过这种方式，负极性的极化在一个化身中开始，可以在下一个化身中继续积累，乃至于下一个，依此类推，甚至可能实现从一个密度毕业并转向下一个密度的可能性。因此，尽管所谓的高我实际上并没有你们所称的“灵性实质”，但高我的结构在某种程度上仍然存在。对于那些学会与我们所称的真正高我相联系的人来说，这种结构似乎是一种对高我状态的嘲讽。

And so that gives a kind of shadow structure, resembling in some respects the structure which we have described on the positive path, but not actually able to connect up to the energies of the energies of the higher self such as they are emitted in the mid-sixth density. And what that means for the actual higher self of that mind/body/spirit complex that has resolved to evolve on the negative path is that it is left without connectedness, shall we say, to the mind/body/spirit complex it would love to be able to embrace. Therefore, it must undergo a very great sorrow of long waiting, until such time as the negative path becomes clearly a dead-end, and the great transformation is undertaken, and a reunion becomes possible.
因此，这形成了一种阴影结构，在某些方面与我们所描述的正路径结构相似，但实际上无法连接到高我在第六密度中间释放的能量。这对决定在负路径上进化的心智/身体/灵性复合体的真正高我意味着，它将缺乏与它渴望拥抱的心智/身体/灵性复合体的连接。因此，它必须经历一种深深的悲伤和漫长的等待，直到负路径显然成为死胡同，伟大的转变得以进行，重聚才成为可能。

So, with that we feel we have given enough of an overview of the circumstances of how the positive and negative paths are different with regard to the relation to the higher self, and what the role of the higher self in relation to each path might be seen to be. At this point, we feel that we have taken a good deal of what you know as your time, and feel it appropriate that ask that any further queries you have upon this subject be held for another time.
因此，我们认为我们已经足够概述了正路径和负路径在与高我的关系方面的不同情况，以及高我在每条路径中所扮演的角色。在这一点上，我们感觉已经占用了你们相当多的时间，因此适合请求你们将对这一主题的进一步疑问留到下次再讨论。

We are those of Q’uo, and it has been a great honor to be able to be with you this day. We leave you in the love and in the light of the One Infinite Creator. Adonai, my friends, Adonai.
我们是Q’uo，能够在今天与你们同在是我们的荣幸。我们在一位无限造物主的爱与光中祝福你们。Adonai，我的朋友们，Adonai。