翻译：GGG, Daniel
【译注书签】Introduction 引言
In this exploration of the mind’s intricate dance between intellect and intuition, those of the principle of Q’uo invite us to consider the delicate interplay of these facets of consciousness when we make a study of the archetypal mind. Having sketched out the functions and value in the seeking process that these two faculties defined by the veil exhibit, Q’uo draws in the interaction of the matrix and the potentiator as foundational patterns of energy flow in manifestation. However, the pattern described cannot banish the primacy of mystery in seeking, and we are cautioned to balance intellectual approaches and intuition when we study the archetypal mind, abiding with that which our consciously available mental tools cannot explain to our immediate satisfaction.
在这次关于智性与直觉之间错综复杂的心智之舞的探索中，Q’uo 原则邀请我们在研究原型心智时，思考这些意识面向（智性与直觉）之间微妙的交互作用。这两种能力（智性与直觉）的差异借由罩纱的出现而愈加分明，Q’uo 首先勾画了它们在寻求过程中的功能和价值，接着引入了“母体”和“赋能者”的互动，来描述显化中能量流动的基本模式。然而这些表述的模式，并不能去除“奥秘性”在（引领）寻求中的首要地位，我们被告诫要在研究原型心智时，平衡智性方法和直觉，接受这件事——显意识心智工具的解答无法带来直觉方面的满足。
【译注书签】Group question 小组提问
What is the intellect’s role in archetypal study? When does it get in the way?
智性在原型研究中的作用是什么？它何时会成为阻碍？
【译注书签】Q’uo关于主题的回答
(Steve channeling) （Steve传讯）
I am Q’uo, and I am with this instrument, greeting you in the love and in the light of the One Infinite Creator. We are most grateful to be called to your circle of seeking this fine day, and we are pleased to offer our humble thoughts to you upon an interesting topic that you have chosen, that being the role of the intellectual mind and the intuitive mind—if two minds they can indeed be said to be—in taking up a relationship to the archetypes which, in a significant way, define not who you are, but how you may function or how you may operate in this created world.
我是Q’uo，与这个器皿同在，我在太一无限造物者的爱与光中向你们致意。我们非常感激在这个美好的日子被召唤到你们的寻求圈中，也很高兴能够就你们选择的一个有趣主题向你们提供我们谦卑的想法，这个主题就是智性心智与直觉心智的作用——如果这确实可以被称为两种心智的话——在与原型建立关系中所扮演的角色，而原型在某种重要的意义上，并不是定义你是谁，而是定义你在这个被创造的世界中如何运作，或者说如何运转的。
We happily offer our thoughts upon this subject, but we would admonish you to realize that we, like you, are seekers upon a long and dusty path. We may have traveled a little ways further along that path than you, and if that is so, we look back over our shoulder most joyfully in an attempt to point out the way. However, we are fallible, and therefore we would suggest that you not take in our words as if they were authority. We are not authorities to you, my friends; we are fellow travelers. And so with that said, we feel we can offer our thoughts knowing that you will exercise your own discrimination in choosing which of our thoughts you will take to heart and which you may leave aside.
我们很乐意就这个主题提供我们的想法，但我们想提醒你们意识到——与你们一样——我们也是寻求者，走在漫长而尘土飞扬的道路上。我们可能在这条路上比你们走得稍远一些，如果真的如此，我们非常高兴的回首，尽力指出道路。然而，我们并非不会犯错，因此我们建议你们不要将我们的言辞当作权威。朋友们，我们不是你们的权威；我们是与你们同行的旅伴。因此，在说明了这一点之后，我们觉得可以提供我们的想法，因为我们相信你们会运用自己的判断力，来选择哪些想法放在心上，哪些想法放到一旁。
The manner in which you have focused this initial approach to the question of the archetypes settles on the distinction between the intellectual and the intuitive portions of the mind. We would suggest to you that from our perspective, these two portions which to you can be quite distinct are much less so, and that is because we, from our vantage point, do not operate within the parameters of the veil of forgetting.
你们最初对原型问题的关注方式，集中于区分心智的智性部分和直觉部分。我们想向你们建议，从我们的角度来看，对你们来说截然不同的这两部分，对我们来说则不然，这是因为我们处在利于观察的位置——一个并不在遗忘罩纱界限内运作的位置。
Now, it is important to recognize that the veil of forgetting, which does introduce a barrier, shall we say, or a threshold that separates the conscious from the unconscious mind, is not something to be despised. The veil of forgetting is, in truth, a gift, for it allows a kind of differentiation of experience, a separation of facets of what may be experienced, that would otherwise be unavailable. And so the address which we will undertake in sorting out that which belongs to the intellectual mind and that which belongs to the intuitive mind will be redolent of the primary distinction between the conscious and the unconscious portions of the mind, for intuition partakes of the unconscious portion of the mind far more deeply than does intellect, and intellect situates itself within the heart of the agency expressed in conscious activity far more stringently than does intuition.
现在，重要的是要认识到，遗忘罩纱确实引入了一种屏障，或许可以说是一种门槛，它将显意识与无意识分隔开，但这并不是什么可鄙的东西。实际上，遗忘罩纱是一份礼物，因为它允许一种经验的差异化，一种对可能经验到的不同面向的分化——没有罩纱时，这是无法获得的。因此，我们在区分归属于智性心智、抑或归属于直觉心智的内容时，将会联想到显意识心智与无意识心智之间的主要区别，因为直觉比智性更深的参与了无意识心智，而智性比直觉更严格的将自己置于显意识活动的专属表达核心。
Now, when it comes to the study of the archetypes, you are in fact attempting to reach down into those portions of the mind that are not typically evident to you—not overtly disclosed, shall we say—and that does put them in relation to the unconscious. So one might therefore suppose that the largest percentage of the effort in studying the archetypes should be grounded in the intuitive capacity. And to some extent, this is true.
现在，当谈到对原型的研究时，实际上，你们是在试图深入探索那些通常对你们来说“并非显而易见的”心智部分——［容我们说，］并未被明显揭示出来的部分——而这确实使得它们与无意识相关联。因此，人们可能会认为，在研究原型时，最需要努力的部分应该建基于直觉能力方面。在某种程度上，这是正确的。
However, the intuition is typically in the veiled condition not availed of those structuring elements that the intellect so ably provides, and therefore it tends to be less well-organized, less well-articulated, less well-situated in relation to the broader life experience than it would be with the addition of the intellectual component. So we would suggest to you that while it is possible, say, for a species such as you are to discover the archetypes through the powers of intuition alone, this is slow work—very slow indeed, my friends, as would be the attempt to explore a large cavern with but a candle to guide you.
然而，直觉通常处于一种被罩纱遮蔽的状态，不具备智性所能提供的那些结构性元素，因此，在缺乏智性部分的参与时，直觉往往显得缺乏组织性、表达不够清晰，也较难与更广泛的人生体验建立联系。因此，我们想告诉你们，像你们这样的物种，仅凭直觉的力量发现原型是可能的，但这将是缓慢的工作——确实非常缓慢，朋友们，就像试图仅靠一支蜡烛的引导去探索一个巨大的洞穴一样。
Therefore we find that the activity which we might call “revelation” can come to your aid in the sense that it gives you a starting point of the nature of an overview which can function as a kind of map allowing you to explore more particularly through your intuitive powers that which lies beneath the threshold of conscious attention for the most part. And this revelation of which we speak, in the particular case that you are currently studying, is what you have called your tarot, and it is grasped initially, consciously, by the intellectual mind. And so it is through a sort of intellectual effort that you can begin a process of taking up a relation to the deeper portions of the mind as articulated in the manner we have called archetypal that enables you to engage the study that the revelation of the tarot has made possible, so that the intuitive function, when invoked, is better situated, or better focused, as we may say, upon those areas of your beingness that the archetypes differentiate for you.
因此，我们发现，［我们所称之为］“揭示”的活动可以在某种意义上帮助你们，它为你们提供了一个概览性质的起点，这个概览可以作为一种地图，使你们能够通过直觉的力量，更加具体的探索大部分超出显意识注意力门槛之外的内容。我们所说的这种“揭示”，在你们目前研究的特定案例中，就是你们所称之为的塔罗牌，它最初是通过智性心智有意识的掌握的。因此，正是通过一种智性上的努力，你们才能开始一个过程，将你们与心智中更深层的部分建立联系，按照［我们所称之为］原型的描述方式，你们得以展开研究塔罗牌所揭示的内容。以便当直觉功能被唤起时，就能够更好的定位，［或者说，］更好的聚焦于那些位于你们存在性之内的领域——原型为你们所划分出来的那些领域。
Now we will tell you that this differentiation has the nature of what you might call original equipment for all who are incarnated within the portion of the creation that has been co-created by your local Logos, as we have called the highly refined focus of love energy that traduces the energy of the One Infinite Creator into a more specific pattern of creative interaction among portions or parts of the infinite whole: sparks, you might call them. And these sparks are what we invoke metaphorically to describe who you are and equally who we are. So, we who share this experience of living within this sector of the cosmos, vast beyond the power of imagination to comprehend, share a kind of inwardness, with nodal points of energy gathering and energy transference that define who we are to the extent that we are able to function in a creation that is thus and so differentiated, so that you and I and all others with whom we share our beingness and our experience may have a many-hued experience to offer back to the creator so that the Creator may know itself all the more eloquently.
现在我们要告诉你们，这种差异化具有某种［你们可以称之为］“初始装备”的性质，这对于你们本地理则共同创造的那部分造物之中的所有投生存有都是如此。我们将本地理则称为一种高度精炼的爱之能量的焦点，它将太一无限造物者的能量转化为一个更具体的创造性互动模式——在无限整体的各部分或各片段之间。你们或许可以称这些（片段）为“火花”。我们用这些“火花”来隐喻的描述“你们是谁”和“我们是谁”——那同样的本质。因此，我们共享着生活在这一宇宙区域的经验——其浩瀚超出了想象力所能理解的范围。我们共享着一种内在性，其中能量聚集和能量转移的节点，定义了我们是谁的存在本质，以至于我们能够在一个如此这般差异化的造物中运作，以便你、我以及所有与我们共享存在与体验的其他存有，能够将多彩的体验回馈给造物者，从而使造物者能够更为生动的认识自己。
So, when we speak of intuition in this connection, we are bringing forward the notion of the way we are: a way we are, not to be confused with absolute unity, but which nevertheless does not negate the unity which underlies and undergirds all. It is perhaps likened unto a prism which separates out various rays of light that may dance in many-splendored patterns and form interesting reflections—always of unity, please keep in mind—such that they are redolent also of quite particular diversity. And these patterns of beingness which may be intuitively felt, when they rise to the level of manifestation so that they may be observed, will follow trajectories of movement: one energy flowing into another, withdrawing back into itself, and flowing outwards once again, so that the result is that a kind of intelligence arises in the intersection of the nodal points that we have called the archetypes. The movement of intelligence is from node to node, and it is a relational thing. It is a thing always in motion; it is a manifestation of possibilities of beingness which, prior to being manifested, reside merely in potentiation within the One Infinite Creator, within absolute undifferentiated unity, within that infinity which does not yet know itself.
因此，当我们在这一语境中谈到直觉时，我们提出了一种关于我们存在方式的概念：这种存在方式，它不应与绝对的统一混为一谈，但同时也并不否定支撑一切并贯穿一切的统一性。这或许可以比作一块棱镜，将不同的光线分离出来，光线以绚丽多彩的模式起舞并形成有趣的反射——请记住，始终是统一的——同时也蕴含着极其独特的多样性。这些可以通过直觉感知到的存在性模式，当它们升至显化的层面、并变得可被观察时，将遵循某种运动轨迹：一种能量流入另一种能量，退回到自身之中，然后再次流淌出来，这样一来，结果就是在我们称之为原型的节点交汇处产生了一种智能。这种智能的运动是从一个节点到另一个节点的，这是一种关系性的存在。它始终处于运动之中；它是存在可能性的一种显化，这些可能性在显化之前，仅仅存在于太一无限造物者的潜能之中，潜藏于绝对无差别的统一之中，潜藏于尚未认识自己的无限之中。
The movements within this infinity are movements which we may suggest to you are subtended by desire. Desire is the motivator, but what is desire, and what does desire have to desire? For the Creator, that is the very question, the decisive question, and all that arises within the creation comes as a portion of the attempt to explore that very issue. And you will find that this fundamental fact is reflected in the nature of the archetypes themselves.
在这无限之中发生的运动，［我们可以向你们建议，］它们是由渴望(desire)所支撑的。渴望是驱动力，但什么是渴望，又渴望着什么呢？对造物者来说，这正是问题所在，是决定性的问题，而造物中产生的一切，都是试图探索这一问题的一个部分。你们会发现，这一基本事实反映在原型的本质之中。
We speak, when return to the archetypes, of the matrix of mind as that which conscious thought invokes as a receptacle of what it seeks. But the matrix always already is but a mirror for what motivates it to seek in the first place, and this we have called the potentiator. The potentiator, therefore, can be seen to be both before the matrix and after the matrix. It cannot be manifested except through the matrix, but once it is manifested, it is manifested as that which the matrix has always already sought.
当我们回到原型时，我们谈论的是心智的母体（matrix of mind），即作为显意识思维所召唤的容器，用以容纳其所寻求之物。但母体本质上充当了一面镜子，总是反映着促使其最初开始寻求的激发者——［我们称之为］“赋能者”（potentiator）。因此，赋能者既可以被视为在母体之前，也可以被视为在母体之后。赋能者唯有通过母体才能显现，但一旦显现出来，它就表现为母体一直以来所寻求的那个东西。
So here we have the fundamental separation between the seeking and that which is sought at a level at which neither can result in anything resembling a static representation. We have, therefore, simply a movement from the one to the other and back to the one and back to the other until an act of recognition arises that there is not one any longer, but two, a primordial dehiscence, a primordial twoness, a split; a split such that the unity is not obliterated in the twoness and the division between seeker and sought, but is rather retained, and it is that retention of the unity which permits the duality to be recognized in the first place.
因此，我们在这里看到了寻求者和被寻求者之间的基础分离，在这个层面上，两者都不能产生任何结果——类似于静态表象的东西。因此，我们仅仅是在“寻求者”与“被寻求者”之间往返运动，从一个到另一个，再从另一个返回到第一个，直至一种认知行为发生，意识到这已经不再是一个，而是两个，一种原初的裂变，一种原初的二元性，一种分裂；这种分裂——在二元性，寻求者与被寻求者之间的分离——并没有使得统一性消失，而是被存留了下来，正是这种统一性的存留，使得二元性最初得以被辨识。
And so, with these primordial movements of energy, we have not just a duplication, but a triplication, if we may so put it. We have a threeness that arises. Now we have trouble to describe this arrangement in this primordial way to give you a sense of how you yourself might enter into this movement intuitively, so that you might feel how the Creator feels in this primordial moment of the desire to be known to itself. But, in the process of so doing, we have pointed certain things out; we have said that the one becomes two, and the two becomes three. That “pointing out” has the character that you would call intellectual, in the sense that you are now standing outside the process and noting something about it: it is three.
因此，通过这些原初的能量运动，我们不仅仅看到一种“二元性”，而是可以说看到了一种“三元性”。我们看到一种“三元性”的显现。现在，我们难以描述这原初之道是如何布置的，以便让你感觉到你自己如何能够直觉性的进入这种运动之中，以便让你能够感受到造物者在这一原初时刻——渴望了解自己时——的感受。但在这一过程中，我们指出了某些关键点；我们说过，一生二，二生三。这种“指出”的行为具有你们所称的“智性”特征，因为在这种情况下，你是站在这一过程之外，对其进行观察并指出某些特点：它是三元的。
You may also enter back into it at a point at which you are no longer focusing on the threeness per se, but merely on the movements internal to the seeking process, and thereby enter again into the parameters of pure intention. There is a movement back and forth, and that movement back and forth from intuition to intellectual registration is what we would call intelligence. Intelligence can be such that it requires no veil, but the intelligence that you experience is intelligence conceived within the parameters of the veil, and therefore the difference between intellect and intuition will be more striking to you. Now, we will tell you that though we are no longer subject to the veil, that we are beneficiaries of having been subject to the veil, in the sense that our formation permitted us to distinguish between the intellectual and intuitive functions more dramatically, more decisively, than we would have been able to do had we not undergone the formation as you are undergoing it. That involves the veiling of the one from the other.
你也可以重新进入这个过程，此时你不再专注于“三元性”本身，而是仅仅关注寻求过程中的内在运动，从而再次进入纯粹意图的范畴。存在着一种往返的运动，这种从直觉到智性认知(intellectual registration)之间的往返运动正是我们所称的“智能(intelligence)”。智能可以在没有罩纱的情况下运作，但你们所体验的智能是在罩纱的框架内形成的智能，因此，对于你们来说，智性和直觉之间的差异会更加显著。现在，我们要告诉你们，尽管我们已不再受罩纱的约束，但我们是曾经受到罩纱影响的受益者，因为我们的形成过程让我们能够更显著、更明确的区分智性与直觉功能，如果我们未曾经历你们正在经历的那种形成过程，这种区分则无法这般的更加显著与鲜明。这其中涉及了将两者相互分隔的罩纱。
At this point, we would transfer the contact to the one known as Jeremy. We are those of Q’uo.
此时，我们将把传讯通道转移到Jeremy。我们是Q’uo。
(Jeremy channeling) （Jeremy传讯）
We are those of Q’uo and are with this instrument.
我们是Q’uo，我们与这个器皿同在。
We have established principles that we are hopeful will give you a grounding in the distinction between that which is called “intellect” and that which is named “intuition.” We have been careful not to exaggerate this distinction, because it is incumbent upon you to move about within this system of sectors of mental faculty, to appreciate within each and every one of yourselves, my brothers and sisters, the vastness of mind that is at your feet; that when the study of an arcane or difficult topic presents itself in your seeking as an element to be digested, you are not despairing of tools and, shall we say, strategies for accomplishing a satisfactory integration
我们已经建立了一些原则，我们希望这些原则将使你对“智性”和“直觉”的区别有一个基本的了解。我们非常小心的避免夸大这种区别，因为在这一心智机能的区域中自由探索，是你们义不容辞的责任。兄弟姐妹们，去欣赏你们每一个人的内在，那广阔无垠的心智世界就在你们的脚下；当在你们的寻求中，一个深奥或艰难的课题作为一个需要消化的元素出现时，你们不会因缺乏工具和策略而感到绝望，而是会找到满意的整合方法。
The movements of which we have spoken, when appreciated at the level of understanding we speak of, shall always carry one to the climax of the integrative moment. It is the place where new forays into the expansive mystery of the Creator’s nature might obtain within the mind so that one may appreciate what mind is in the experience of being a self and being a Creator. We speak of integration as no terminal point per se, but rather a point at which the exploration may assume new directionality, for you must be free to explore—as free as you can conceive of—while always maintaining one’s recognition that this mission of self-discovery cannot simply reduce itself to a principle or conceptual exegesis such that it is safely captured and thereby stops this motion-filled flow that one feels, even in the most still moments of one’s discovery.
我们所谈论的那些运动，当在我们提到的理解层次上加以体会时，总会将人引向整合性时刻的顶峰。这是一个心智能够对造物者本质的广阔奥秘发起新的探索的地方，从而让人能够体会在成为自我与成为造物者的体验中，心智的真正本质。我们所说的“整合”并不是一个终点，而是一个让探索可以进入新方向的节点，因为你们必须能够自由探索——尽可能的自由。同时始终认识到，这个自我发现的使命不能仅仅被简化为某种原则或概念化的诠释，以至于将其安全的囊括其中，而中断了那种让人感知到的充满动态的流动。这股流动，即便在自我发现最静止的时刻，也依然能感受到。
We are herein eliciting a caution about the uses of the intellectual mode of mind, because balance is crucial if one is to achieve an appreciation of the moment of integration that one can feel is participatory, so that these (perhaps) micro-initiations that mind presents to the seeker are always, whenever possible, moments of care, thanksgiving, and praise, and not opportunities for the feeling of mastery, for this is a temptation of intellect. And while one will at times feel that the completeness of one’s exploration is a tempting way to tie a bow on a chapter of the seeking process—that the inscrutability of seeking can be corralled and hemmed in and thereby paused, or perhaps even moved on from—nevertheless you will not in doing so rule out, shall we say, the balancing dynamics of the intuition, which will always call to the self, however softly, and will haunt the steps of the over-intellectual seeker.
我们在此提出关于使用智性思维模式的一个警告，因为如果一个人要达成对整合时刻的欣赏，平衡对于其体验到一种参与感是至关重要的。这样，心智为寻求者呈现的这些（或许是）微小的启蒙时刻，总是能够成为充满关怀、感恩和赞美的时刻，而不是产生掌控感的机会，因为这是智性的一种诱惑。虽然人们有时会感到将探索的完整性视为寻求过程的一个章节的完结是一种诱人的方式——认为寻求中的难以捉摸之处可以被囊括、约束，从而停顿，甚至不理它而继续推进——然而，这样做并不会［可以这么说］排除直觉的平衡动力，直觉总会以某种轻柔的方式召唤自我，并缠绕于那些过度依赖智性的寻求者的脚步。
The key we would point out is to treat the intellect as a tool. What we mean to say is that the intellect cannot serve as an instrumental means if it is overly identified with; if, in other words, the intellect is the end-all-be-all, shall we say, of spiritual seeking. Now, there is no seeker, whether of spirit, of the illusion, of any sector of awareness, who does not draw both upon intellect and intuition. They are your left and right feet, my friends, and one can stand on one leg for only so long. However when the other foot comes down, it is nevertheless possible to appreciate one foot over the other, to take the lesson in terms of that one capacity of mind, and to leave the other as a kind of by-product of the process of integration one tends towards. The balancing will occur, and it will occur in a way that sooner or later will humble the seeker.
我们想指出的关键是将智性视为一种工具。我们的意思是，如果对智性过于认同，它就不能充当有效的工具。换句话说，如果智性被视为灵性追求的最终目标与全部内容，那就无法起到真正的作用。现在，无论是寻求灵性、探究幻象，还是追求任何层面的觉知，没有一个寻求者不同时依赖智性与直觉。朋友们，它们就像你们的左脚和右脚，一个人不可能永远只站在一条腿上。然而，当另一只脚落地时，人们仍然可以更欣赏其中一只脚，从某一心智能力中汲取经验，而将另一种能力视为整合过程中产生的附加成果。平衡终将发生，并且会以某种方式使寻求者变得谦卑。
We find this is possible both when the intellect is overemphasized and when the intuition is overemphasized, for the latter predominates in many of the so-called New Age movements that seek the rising sun of fourth density on your planet. They wish to flow around any kind of concreteness to seeking and thereby achieve progress only as a result of overarching flows of energy, larger systems of movement in which the self is situated.
我们发现，无论是智性被过分强调还是直觉被过分强调，这种情况都会发生。因为后者（直觉的过度强调）在许多所谓的新时代运动中占据主导地位，这些运动追寻你们星球上第四密度的曙光。他们倾向于绕过寻求过程中的任何具体性，试图仅通过整体层面的能量流动来获得进展——这些能量流动被视为涵盖自我的更大层面的动态系统。
However, in the study of the archetypes in particular, the tendency of the seeker is to try to gather up the feeling tones into a write-up, a kind of summarization that can then perhaps be used. The archetypes, my brothers and sisters, these nodes of energy expenditure in the relation one to another, are not to be used any more than the self in its wholeness and completeness could ever be a mere means to an end. Therefore, when one seeks to crack open the book of cosmic potential, working with one’s archetypal faculties, there must be a kind of sacrament involved, a reverence for the pure mystery involved.
然而，尤其是在研究原型时，寻求者往往倾向于将感受的色调整理成一种书面总结，一种可以随后加以利用的概括。我的兄弟姐妹们，这些原型——作为彼此能量用度的节点——不应该视为被“使用”的工具，就像自我，在其完整性和完全性中，永远不可能仅仅是达到目的的手段。因此，当一个人试图打开宇宙潜能之书，运用自己的原型能力时，就必须有一种圣礼、一种对其中纯粹奥秘的敬畏之心。
This mystery will always elude the ability to crystallize the nuances and peculiarities, shall we say, of the fact of existence. This is no failure though; no failure whatsoever, for were all to reveal itself to you, there would be no seeking path to tread, and you are the Creator’s representative, shall we say, in this self-exploration. You have equipment, shall we say, afforded you so that you may represent the Creator’s longing for self-discovery competently. But equipment cannot serve every purpose at all times; it must be picked up or placed down based on a wider concept of what one is after.
这个奥秘总是会逃脱被清晰化、被固定下来的可能性，可以说，它超越了存在之事实中那些细微之处与特性。然而，这并非一种失败，完全不是一种失败。因为如果一切都向你揭示了真相，就不会再有寻求之路可供探求。而你，在这场自我探索中，［可以说，］是造物者的代表。［可以说，］你拥有被赋予的“工具”，以便能够胜任的代表造物者对自我发现的渴望。然而，这些工具并不能在任何时间满足所有目的；它们需要根据一个人更广阔的追寻目标被拿起或放下。
In this manner, we offer to you the idea of the intellect as a means for taking discrete steps forward towards a horizon that will seem to recede before one. This may appear frustrating, for one seeks in order to arrive at the goal, the destination sought. But remember, your part to play in the Creator’s discovery of self is only one part, and therefore it is not for you to transcend the mystery. It is your role to be a probe, shall we say, in the mystery, and as a probe you have a purpose that is a bit more attenuated. And therefore each step you take, each stair you climb, must suffice as an accomplishment even though it merely discloses what is before you not yet examined in depth.
通过这种方式，我们向你们提出一种观念：智性是一种手段，用来迈出一步步明确的步伐，朝向一个看似不断后退的地平线前行。这可能会令人沮丧，因为人们寻求是为了达到目标、抵达所追寻的终点。但请记住，你在造物者自我发现中的角色只是其中的一部分，因此，你的任务并非去超越这个奥秘。你的角色是成为奥秘中的一个“探针”，［可以这么说，］作为探针，你的目的稍微递减一些。因此，你迈出的每一步、你攀登的每一阶，尽管它只是揭示了你面前尚未深入探讨的未知领域，依然足以作为一种成就。
Those who cling too closely and desperately to the grounding or situating aspects of the intellect shun this mystery in some way, for they wish to have their feet on solid ground. Why would a seeker wish to float freely? Of course they want to tread a path that gives them a concept of progress and fruition promised. It is most understandable and most human.
那些过于紧紧依附于智性中“安定”或“定位功能”的人，在某种程度上是在回避这个奥秘，因为他们希望自己的双脚踏在坚实的土地上。为什么一个寻求者会愿意自由漂浮呢？当然，他们希望走上一条让他们感到有进展和成果的道路，这是一种完全可以理解的、也是非常人性化的愿望。
This is perhaps best balanced in one’s meditations, for one can release the need to pursue and instead simply abide with the mystery, and one’s conceptual discoveries need not, by doing so, completely sate one’s hunger. One learns that the nourishment one craves will be afforded and must not be captured in one’s control. And then, concepts and intellectual achievements in wrestling with the quiddities of archetypal inquiry may be set aside without a feeling of loss, for one knows nothing is lost to the Creator, and after all, the seeker is but the Creator’s agent: the Creator in a role, and to play that role of balancing, accepting, and abiding can provide food unending, and there need not be the feeling that one must fight against the abyss of mystery.
这种平衡或许最好通过冥想来实现，因为在冥想中，人们可以放下对追求的渴望，而只是与奥秘同在，通过这种方式，概念上的发现也不必完全满足内心的饥渴。人们会意识到，自己渴望的滋养将会被提供，而且它不必被完全控制在自己手中。于是，关于原型探询的概念和智性成就可以在没有失落感的情况下被放下，因为人们知道，对于造物者来说，没有什么东西是会失去的，毕竟，寻求者不过是造物者的代理人：造物者正在扮演的一个角色；而扮演这个平衡、接受与安住的角色，能够提供源源不断的滋养，不必感到自己必须与奥秘的深渊作斗争。
We are those of Q’uo. At this time, we would transfer contact back to the instrument known as Steve. I am Q’uo.
我们是Q’uo。现在，我们会将传讯通道转回给被称为Steve的器皿。我是Q’uo。
(Steve channeling) （Steve传讯）
I am Q’uo, and we are again with this instrument. We will at this time merely take this opportunity to thank those who have here gathered, and to express our willingness to work with this group with respect to the questions that arise on the theme of the archetypes, as together our seeking journey continues.
我是Q’uo，我们再次与这个器皿同在。现在，我们仅借此机会感谢在场的各位，并表达我们愿意与这个小组合作，就原型主题中出现的疑问进行探讨，随着我们共同的寻求之旅继续前行。
We are those of Q’uo, members of the Confederation of Planets in Service to the One Infinite Creator, and we leave you now in the love and in the light of that very Creator. Adonai, my friends. Adonai. ☥
我们是Q’uo，服务于太一无限造物者的行星邦联成员，此刻在造物者的爱与光之中我们离开你们。Adonai，我的朋友们。Adonai。☥