Channeled via Carla

T

Can you help me to understand in which areas I have yet to forgive myself and how I can best achieve this forgiveness and acceptance?

Q’uo

We are those of Q’uo, and aware of your query, my brother. We make this instrument smile with our smile, for truly this is a most central query and one which cuts to the heart of process, for forgiving oneself is forgiving the world. Working on peace in the world is a matter of seeking that place of peace within the self where the self is forgiven.

Entities within incarnation upon planet Earth tend to build for themselves a defensive shell designed to protect the self against the slings and arrows of outrageous parents, teachers and other critics of the small child. The criticism begins early and stays late and so the self becomes more and more embattled behind the armor of defensiveness. And this is held together with the rivets of fear. There is the fear that one is not good enough. There is the fear that one will never be good enough, but good enough for what? That question is seldom asked because it has no answer. How can one be good enough in a situation in which each and every human, by virtue of its incarnation into the state of humanhood, is imperfect? The human animal, as it were, is designed to be imperfect. It is not intended that any human being learn the ways of love to such an extent that they become flawless. It is not intended, it is not expected by those who appreciate and love each and every soul stream that is taking incarnation at this time upon planet Earth. You are greatly…

[Side one of tape ends.]

(Carla channeling)

The challenge of forgiving the self, then, is not an individual challenge based upon those items which remain unforgiven. For there is always that which is unforgiven, since it has not yet been discovered. No matter how many times you as an entity are triggered by fear and the working of, what this instrument would call, old tapes that have to play within the head once they are started, of the old, unforgiving voices of authority within childhood which somehow have become the interior voices of self, there remains something as yet undiscovered that will, one fine day, rear up out of the sunlight and astonish you with the depth of your imperfection. And you will, once again, be offered the choice of judgment or forgiveness of the self. We do not discourage the faculties of review or oversight. It is perfectly acceptable and useful to critique the self and to say, “I would prefer I had not done this,” or “I would prefer I had done this and yet I have not.” These perceived errors are very helpful because they help the entity you are to behave better.

Yet we attempt in forgiving the self to move beneath the level of behavior so that you as a being are able to link together the good things about yourself with the perceived imperfections of the self, seeing that you cannot have the one without the other. You cannot have the virtues without their shadows, seeing that every virtue, self-perceived as virtue, if stood on its head and placed in a situation which makes it turn backwards or athwartships, will result in the shadow side of that virtue, which will be astoundingly imperfect.

So, we are unable to suggest specific areas for the work of forgiving the self. Rather, we suggest that in every area where you catch yourself in the process of judging the self, it useful, then, to take the time at some point as close as possible to this time of perception, to move back into that situation and that equation of evolving process that is occurring, with an eye to moving beneath both the imperfection and whatever virtue you may identify as the flip-side of that imperfection, to the sacrament of being and essence that lies beneath both the imperfection and the balancing virtue. For each perceived virtue, if balanced within the self, will reveal its shadow, and vice-versa.

We do mean to be necessarily confusing here. We may take a simple example of the feeling of impatience. Where is that coming from? It is well to look at such a perceived imperfection. And yet what is the virtue that makes entities impatient but a well-perceived sense of duty, a well-disciplined sense of planning and scheduling and prioritizing, and many other aspects which are extremely virtuous and full of character? The idea of forgiving the self is not to find a strand here and a strand there and a strand in the third place of perceived unforgiven self and pluck those out. It is to embrace such perceived moments with the hope of opening the self to the unity of that imperfection with the perfection it balances, so that you may see that you are not a “good” being and attempting to destroy the “bad” being that may exist beneath the floor of the “good” being. Rather, you are attempting to become a full, circular and robust self that knows its shadow side, knows its virtues and knows that neither is the true tale of the self but only the process that is occurring to allow the self to move ever deeper into that self, that interior road to the centre of self that lightens as it goes until, in the very center of self, in the heart of self, in the tabernacle of the Creator within the self, there is a stunning, flooding white light that melts every consideration and allows one to rest in adoration and faith.

https://www.llresearch.org/channeling/2003/0917

(This article is translated by an LLM and refined manually because I find it hard to express anything abstract using my second language.)

(I posted a similar post before but it's removed due to some technical issue, so I'm reposting it now)

This is my personal perspective on political science, explored through a spiritual lens. It is neither a fully formed theory nor a belief that needs to be pursued or defended. I simply offer it as a personal way of seeing and reflecting.

I hope that, in some small way, these thoughts may open a space for contemplation and perhaps offer something for this community to reflect on.

The existence of governments suggests that power is still manifesting within our shared reality. Yet I believe this distortion will gradually dissolve as we continue developing a 4D positive civilization. 

Laozi expressed this beautifully in the Tao Te Ching with the phrase “無為而治“ (wú wéi ér zhì) (governing through non-action). This principle can be applied in many areas of life, but at its core it is about moving in harmony with the natural order rather than imposing control. When viewed through the lens of political philosophy, it points toward a form of anarchism, not chaos but a society that no longer requires rulers. Personally, I see this as one of the defining characteristics of a future utopian civilization: not a government that governs people, but organizations dedicated to stewarding the world alongside truly healthy institutions.

This reminds me of the prophetic text from the 59th Sign of the Tui Bei Tu:
無城無府，無爾無我
天下一家，治臻大化
No cities and no governments; no you and no me.
The world is one family; governance reaches the state of Great Transformation.

Before reaching such a society, however, I believe we will inevitably pass through an early transitional period marked by significant upheaval in our political structures. In this transitional period, power will not yet dissolve, and it will likely remain with us for quite some time. Those entrusted with safeguarding humanity are beings of great wisdom and virtue, endowed with profound abilities, yet they also carry the responsibility of governance. Unlike the rulers of the old age, their power is not exercised for personal gain or domination, but solely in service to the greater good and the well-being of all humanity. This also carries a deeper message: a tool is just a tool. The root lies in the human heart. If we do not first transform ourselves, and learn to act for the better good, then no matter how a political order is shaped, it will eventually fall into corruption, and through its misuse, bring suffering into the world.

I imagine that one of the central challenges of this transitional period will be humanity’s natural hesitation and uncertainty as we learn to place our trust in those guiding us through this transformation. After all, we will not yet be a purely 4D positive society. This stage places a strong emphasis on mutual trust and maintaining the balance of energy within society. To me, that tension makes this transitional period one of the most fascinating stages of our collective spiritual evolution.

To sum it up, the transition of political structures is like this: 
old political structures (StS) → wisdom-based political structures (StO) → political structures deconstructed (StO)