(Nithin channeling)
We are Q’uo and we are with this instrument. The discussion of the nature and polarized character of time/space is indeed a broad topic. As in certain areas of space/time, time/space also has an energetic charge, especially in areas where mind/body/spirit complexes have successfully polarized, or shall we say begun to polarize in time/space; as there is no veil, the energetic influences are easier to discern. However, the experiences that occur in time/space are therefore less, shall we say, poignant because of the ability to more clearly perceive what is occurring.
我们是Q’uo，与此工具同在。时间/空间的性质及其极化特性确实是一个广泛的话题。就像空间/时间的某些领域一样，时间/空间也具有充能，特别是在心灵/身体/精神复合体成功极化，或者可以说开始在时间/空间中极化的区域；由于没有面纱，能量影响更容易被察觉。然而，在时间/空间中发生的体验因此可能不那么尖锐，因为能够更清晰地感知发生的事情。
There is a connection between space/time and time/space, although in time/space, due to its nature, traversing of time/space is much easier, in the sense of what we would call distance of a certain nature can occur much more easily. And because of this traversal, entities that have begun to polarize—or are polarized—find it easier to congregate, shall we say, into areas of similar energetic charge. It is difficult to fully describe the orientation of time/space, as the veiled third density mind is more naturally suited to understanding concepts of space/time. This is related to the phenomenon of how your so-called dream interpretation can be a practice that takes a third density mind time to, shall we say, acclimate to.
空间/时间与时间/空间之间存在联系，然而在时间/空间中，由于其性质，穿越时间/空间变得更加容易，某种意义上的“距离”可以更轻松地实现。因此，那些开始极化或已经极化的实体，更容易聚集在具有相似充能的区域。要完全描述时间/空间的取向是困难的，因为被遮蔽的第三密度意识更自然地适应理解空间/时间的概念。这与所谓的梦境解读现象有关，这是一种需要第三密度意识时间来适应的实践。
And now we pass the contact to the instrument known as Steve. We are Q’uo.
现在我们将联系转交给名为Steve的工具。我们是Q’uo。
(Steven Channeling )
I am Q’uo, and I am with this instrument. Now at this time we would invite those within earshot of our words to step back and to consider the nature of time itself.
我是Q’uo，和此工具同在。现在，我们邀请在场的各位退后一步，思考时间的本质。
As you experience time in this incarnation, you tend to focus on the sense in which time is a marker or measure of events as they unfold, come to fruition, and pass by, so that time in and of itself is not something you can capture for purposes of contemplating anything like an intrinsic nature. It seems to be something so abstract and emptied of content that it merely serves as a receptacle of events which, in order to be understood, must be set in terms of some spatialized set of significances. Even when you attempt to frame the concept of time, it is very often visualized in some spatial sense. You speak therefore sometimes of a time-line; you speak sometimes of a clock-time, in which you may visualize the movement of the hand of an instrument, which by concept is intended to measure time. So time itself is not an independent quality. Time in space/time seems therefore to have shrunk to a single dimension, without interiority, without quality.
你们在这次化身中体验时间时，往往将其视为事件展开、实现和消逝的标记或度量，因此时间本身并不是一个可以捕捉来沉思其内在性质的东西。它似乎是如此抽象和空洞，只是事件的容器，而要理解这些事件，必须将其置于某种空间化的意义框架中。即使你们尝试构建时间的概念，通常也会以某种空间感进行可视化。因此，你们有时谈论时间线，有时谈论钟表时间，在这种情况下，你们可以想象一个工具的指针运动，它的概念是用来测量时间的。因此，时间本身并不是一种独立的特质。在空间/时间中，时间似乎缩小为一个单一维度，缺乏内部性和质量。
You gaze upon time only in the sense of being able to reflect upon that which has been , or much less effectively, that which will be , the emphasis, therefore, falling upon what is more fulsome in its report, namely the past, but always a past which is lost to the present. And so there descends upon the very notion of time a sense of the dolorous: the lost, the soon to be forgotten, the unrecoverable. And the sadness that attaches to this sense of unrecoverable time is impressed upon the mind/body/spirit complex that feels a kind of urgency to make the most of time, to live the present moment, such that the unrelenting (minute) is filled with sixty seconds worth of distance run, as the poet has said. And in this urgency, one gathers the self together in such a way that much of the quality of that selfhood is lost in the very sense of urgency to make time count for something, as one gazes into an as yet undisclosed future in the hope that something may be realized that can make the aspiring self feel more fulfilled. And so we have to the concept of time this irreducible notion of the more and less, where the less is that which lurks behind, and the more is that which runs ahead, but always in such a way as to be just out of reach.
你们凝视时间，仅仅是在能够反思已发生的事物，或者更少有效地反思将要发生的事物的意义上。因此，重心往往落在更丰富的回顾上，即过去，但是过去始终是过去，它是远离现在的。因此，时间的概念上笼罩着一种忧伤：失去的、即将被遗忘的、无法恢复的。这种无法恢复时间所带来的悲伤，给心灵/身体/精神复合体留下了深刻印象，使其感受到一种紧迫感，迫切希望充分利用时间，活在当下，使得每一刻都充满意义，正如诗人所说的那样，时间的每一分每一秒都被充实。在这种紧迫感中，自我被聚集起来，以至于许多自我特质在追求让时间有意义的急切中丧失，凝视着尚未揭示的未来，渴望实现某种能够让追求自我感到更满足的东西。因此，对于时间的概念，存在一种不可简化的多与少的观念，其中“少”是潜伏在身后的，而“多”是向前奔跑的，但总是以一种触不可及的方式存在。
This, my friends, we would like to suggest to you is time experienced, contracted to its least compelling mode of experience—least compelling in the sense of least qualitatively rich—although in a way perhaps we could say most compelling in the sense of being most impelling. For one feels the force of time in its relentless movement forward, as something that needs to be redeemed.
亲爱的朋友们，我们想向你们建议，这就是时间的“体验”，缩小到最不引人注目的体验模式——在质感上最不丰富——但在某种意义上，也可以说是最具推动力的。因为人们感受到时间无情向前推进的力量，仿佛这是需要被赎回的东西。
Now there will come a moment when the body which you now enjoy, can longer be sustained as a vehicle that can carry you through this limited sense of temporal movement. And you are released into what is sometimes called larger life. Now this life of which we speak is what we have sometimes called time/space. Others have called it the inner planes, or, perhaps, life eternal, eternity simply being a concept of time in which the linearity of time is denied or no longer in play.
当你们现在享有的身体无法再作为载体承载你们通过这种有限的时间运动时，那个时刻就会到来。你们将被释放到有时被称为更大生命的状态。我们所说的这种生命，正是我们曾称之为时间/空间的存在。其他人称之为内在层面，或许也可以称之为永恒的生命，永恒只是时间的一个概念，其中线性的时间被否认或不再起作用。
You realize that in the dream life, your experience of time tends to dilate somewhat, and becomes enriched qualitatively, in such a manner that the constraints of linear representation are no longer in force to the extent that they are during your waking hours in space/time. Now we would like you to, in imagination, move first of all into that dream life, and now perhaps intensify that sense of release from temporal representation, moving more and more into a feeling of an experiential life that is purely qualitative.
你们会意识到，在梦境生活中，时间的体验往往会有所扩展，并在质感上变得更为丰富，以至于线性表现的限制在这里不再像在空间/时间的清醒时刻那样严格。现在，我们希望你们在想象中，首先进入那个梦境生活，并可能进一步强化这种从时间表现中释放的感觉，越来越深入到一种纯粹质感的体验生活中。
And now you are inundated by qualities of such a refined character that they blend and mix with each other far more easily than anything that you could imagine while incarnate. You live now from quality to quality, and find yourself amazingly free to transform the conditions of your very embodiment, by suffusing these highly receptive bodies which you now enjoy with qualities you may summon merely by invoking them. For they are the qualities that constitute your environment, and your environment and your embodiment are much closer to being at one.
现在，你们被如此精致的品质所淹没，这些品质彼此之间的融合与交汇远比你们在化身时所能想象的容易。你们现在从一种质量体验到另一种质量，发现自己惊人地自由，可以通过召唤这些高度感知的品质来改变自身的状态。因为这些品质构成了你们的环境，而你们的环境和你们的体现之间的关系更加紧密，几乎融为一体。
And so the joy that a newly released mind/body/spirit complex typically feels upon being allowed into this free-flowing qualitative domain can be at first overwhelming. It seems very much like coming home. It seems very much like a return to the source, more truly indexed to who I truly am. I am this environment.
因此，一个新释放的心灵/身体/精神复合体在进入这个自由流动的质感领域时，通常会感到难以承受的喜悦。这种感觉就像回到家一般，仿佛是回归源头，更真实地与我真正的自我相联系。我就是这个环境。
Now that joy, of course, is somewhat temporary in the sense that, as one becomes more accustomed to the ways of time/space—to the ways of this wonderfully qualitative realm—one begins to sense that this realm too has its limits, although the limits are less those of what an experiential domain imposes upon me, and more what the limits of my own being impose upon me. And while these limits, which far surpass the somewhat artificial restraints of living in this flesh and these bones have done for me while incarnate, in another sense, since they are my limits, they are limits which limit me to that mine-ness in a way that does not give the motility that I had while incarnate.
当然，这种喜悦在某种意义上是暂时的，因为当一个人逐渐适应时间/空间的方式——这种美妙的质感领域——时，便开始意识到这个领域也有其界限，尽管这些界限并非是体验领域对我的限制，而更多是我自身存在所施加的限制。而这些限制，远远超过了在肉身中生活时所经历的那些有些人为的约束，但在另一种意义上，因为它们是我的限制，因此以一种方式限制了我，使我无法像在化身时那样拥有自由的流动性。
And so I have within the aura which I recognize as me, and which has a wonderful capacity to blend with auras of those who are like minded in what may be called my psychic regions, they do constitute for me a firmament, a sky, which is also a ceiling. And my aspirations reach not quite as engagingly into to what lies beyond me. So that this sense of the “I”, much broadened to be sure, is yet in a way more profoundly limited. And as I explore its reaches, I discover that there are the tendrils of longingness within this selfhood that would be more than it is, and find a certain frustration in not having that which it would aspire to, be available even in prospect.
于是，在我所认同的气场中，这个气场具有与那些在心理领域志同道合者的气场融合的奇妙能力，它们对我构成了一种天穹，一个天空，也是一种天花板。因此，我的追求并没有那么深入地触及我所向往的更广阔的领域。这样一来，这种“我”的感觉，虽然在某种程度上得到了扩展，却在更深的层面上是更为有限的。当我探索这些界限时，我发现这份自我中有一种渴望的触须，渴望超越现状，却又在没有可望而得的目标时感到某种挫败。
And when this sense begins to grow in me, I feel more and more that old, restless urge to allow myself to incarnate into that in which I know myself not to be: a body ordained to a restrictive temporality, with a less restrictive spatiality, embracing it and inviting me to reach out beyond myself, into a world of manifestation in which I may describe a signature of selfhood that is my effectual reach, which is the stamp and imprint of my conscious effort that may be reflected back to me as an enlargement of the restricted selfhood that I have escaped time/space in order to explore as a possibility.
当这种感觉在我心中逐渐增长时，我愈发感受到那种古老而不安的冲动，想要化身进入我知道自己并非的事物：一个注定要承受限制性时间的身体，拥有相对不那么限制的空间性，拥抱它并邀请我超越自我，进入一个表现的世界，在那里我可以描绘出自我特质的签名，这就是我有意识努力的印记，反映回我的，是我为探索的可能性而逃离的那种受限自我的扩展。
So we have here then a reciprocal arrangement between a two-fold sense of restriction, space/ time, restriction in one way, time/space, restriction in another. A more quantized reality, a more quality rich reality, reciprocally informing each other. And we invite you to consider that as a set of parameters in which the incarnational life unfolds from one incarnation to another.
因此，这里存在着一种双重限制的相互关系：空间/时间在一种意义上构成限制，而时间/空间在另一种意义上也形成限制。一个更量化的现实与一个更富质感的现实，相互影响。我们邀请你们将其视为一组参数，在这些参数中，化身生活从一个化身展开到另一个化身。
Now we will speak very briefly of the sense in which that realm we have described as time/ space can itself be polarized so that it may have a qualitative orientation that tends towards the positive, which is to say the radiant, which is to say the loving, or the negative, which is to say the magnetic, which is to say that which is marked by the yearning for the capacity for control, capacity for powerful expression of qualitative outreach.
现在，我们将非常简要地谈论我们所描述的时间/空间领域如何本身也可以被极化，从而具有倾向于正向的质感导向，也就是光辉的、爱的，或负向的，即磁性的，表现出对控制能力和强烈质感扩展的渴望。
That which is called positive time/space will not be a great mystery to those here in this circle, for is it not that which seems loving and inviting, and seems to invite the heart to open so that it may receive, in joy, the infusion of the hearts of others? That which is called negative time/space, however, will be for those here assembled, somewhat of a mystery, for the openness of the heart is not there found. Therefore, that which is discoverable in these realms is only that which the self reflects back to itself in its almost unquenchable yearning for more and more and more grasp of a qualitative domain in which it is always a matter of being able the better to control the flow of energies that come upon the screen of consciousness.
被称为正向时间/空间的体验，对在这个圈子里的你们而言，并不是什么大谜团，因为它似乎充满了爱与邀请，促使心灵敞开，以欢喜接纳他人的心灵注入。然而，被称为负向时间/空间的体验，对在场的各位而言，可能有些神秘，因为在这里找不到心灵的开放。因此，在这些领域中可被发现的，只有自我在对自身的渴望中反射出的东西，这种渴望几乎是无止境的，渴望在一个质感领域中更好地掌控能量流动，这些能量映现在意识的屏幕上。
Now, we have suggested that the mobility of time/space is severely restricted in the sense that the qualitative aura that the self has built around itself remains ineluctably in place. One may make movement within that auric framework and may do so without much inhibition, but to reach beyond that framework is not a viable prospect. And so, while the intensification work may be done with great precision in time/space, the project of broadening the extensity of the conscious reach cannot much be pursued in that condition. So in negative time/space the seeker will attempt to achieve an intensity of focus so that the return to space/time will be enhanced in its capacity to achieve greater outreach through the accumulation of power of effective action. This power does not contemplate the blending of the energies of the self with those of the creation in general, or other selves more particularly. And in that respect it stands in stark contrast to the manner of spiritual evolution characteristic of the positive path.
我们已指出，时间/空间的流动性在某种意义上受到严重限制，因为自我周围构建的质感光环不可避免地保持不变。在这个光环框架内可以自由移动，且几乎没有抑制，但超越该框架并不可行。因此，尽管在时间/空间中可以非常精确地进行强化工作，但在这种状态下，扩展意识触及范围的项目并不能有效地追求。因此，在负向时间/空间中，探索者会试图实现一种专注的强度，以增强返回空间/时间时的能力，从而通过有效行动的力量积累实现更大的拓展。这种力量并不考虑将自我的能量与创造整体或其他自我的能量融合。在这方面，它与正向道路特征的灵性进化方式形成鲜明对比。
We will say that if one finds oneself upon one’s death harvested into the realms of negative time/space, that the potentials for incarnation will reflect the qualities that characterize that domain, and similarly the opposite is true for positive time/space. This becomes a decisive consideration in the higher densities, when it is not so easy while incarnate to flip one’s polarity so to speak.
我们会说，如果一个人在去世后被收获到负向时间/空间领域，其化身的潜能将反映出该领域的特质，正如正向时间/空间的情况相反。这在更高的密度中成为一个决定性因素，因为在化身时，改变极性并非易事。
We believe we have spoken at sufficient length through this instrument, and we will at this time transfer the contact to the one known as Jeremy. I am Q’uo.
我们相信通过此工具已经说得够多，现在我们将联系转交给名为Jeremy的工具。我是Q’uo。