The Pleiadians are not helping me. No, that’s not fair. They just aren’t doing everything for me. That must be the impasse, that they cannot help me with certain things. A comparison might be one person trying to feel another person’s emotions. Yeah, emotions, nasty things sometimes. But trying to pay a therapist to cry my tears for me, instead of doing it for myself, well, that has never worked.
My point is that there are a lot of ways in which the Pleiadians probably are helping me. It’s just that I am not doing my part. I want them to do my part for me.
My friend told me that reading Bringers of the Dawn, a book of teachings from the Pleiadians, caused her to have a schizophrenic break. When I first read the book, I only let it skim my surface, then I set it away in a safe place for a long time. It does not merely shift some paradigms, it sets them all afloat, like so many castiron stoves on roller skates, on the dance floor of a pitching and heaving ship. Their teachings are presented in a subtle enough way that one can read them superficially without being forced into any calamity. Though my friend, it seems, went in too deep too fast. My first reading of the book was like being told about the Grand Canyon; that it existed, that it was big, and that it was in the Southwest. My current reading is like being there, on the rim of the canyon, with the imperative that I must hike across it. Immediately.
Time is, for the purposes of these tasks, very ‘real’, very limited, and frankly, running out. Time is, finally, an illusion, but we have chosen to enter into this existence within time, and I suspect our intention was to confront certain tasks—and either do them, or not do them—while within this temporal realm.
And so, that’s it really. What do I want to do? The thing that really disturbs me is that it is entirely my choice. I can do nothing, make no decision. I have some experience with that. I can tell myself that I am just postponing the carnival ride, that I will overcome my anxiety and buy a ticket… later. But one day the carnival, and all its opportunities, will be gone, packed up and moved on to another empty lot in some other state. Never deciding is a kind of purgatory that keeps you stuck in the past. And it ensures that your no-good friend, regret, will always be close at hand.
I can just keep postponing, and this task will never be done by me. That’s a little scary, that what I decide (or avoid deciding) will have a definite outcome.
The challenge to me is not so much what follows the decision as it is the decision itself. The events after I choose to move ahead—after I say ‘yes’—will certainly be of monumental significance. But this must come first; I must drill down, deeply, and find out what I really want to do. Sounds simple, but it is almost the hardest thing I have ever done, because I have always avoided it. I never rode the roller-coaster. Regret has been my constant companion. And that regret was because I had never dug down deep enough to find out what I really wanted. It’s probably, at root, a self-respect issue, as in ‘what I want really doesn’t matter’. So, the bottom line which the Pleiadian teachings have brought me to is this: Does it really matter what I want?
Is what I want important to me?
That is an easily misunderstood question in a consumer-oriented society. But, when handled existentially, it reveals for me the underpinnings of my bondage. If what I want is not important to me, then that removes a huge amount of potential for conflict from all that I do. Unfortunately, it also effectively removes all of my free will because, if there is nowhere I want to go, then the freedom to go there is superfluous.
I can answer that question, ‘no’. At least that is true of the past; what I want has not been important to me. So, how does one change? By wanting to change? But if what I want is unimportant, then it follows that making the change is unimportant. So how does it happen?
It happens with help. It doesn’t matter where that help comes from, whether from the Pleiadians, or from some inner spark long dormant, or from somewhere else entirely. It comes. More accurately, I believe such help is always present, like a stream always flowing which we encounter only occasionally, and sometimes fall into accidentally. The help comes as a call from outside our sleep, giving us the chance to wake up if we choose. And, to carry the metaphor too far, once awake, whether we choose to get out of bed and to stay awake is our problem.
It is 2008, and soon to be summer, with all the enticing airs, and clandestine possibilities that summer brings. I did not expect to be here, still. And I don’t know if I will be ready before it is time to go, but I know it is up to me to get ready. Once, when I was on a plane in 1980, above the clouds, I decided to ask for help becasue I didn’t think I was getting any, I wanted a sign that …I don’t know, a sign that someone was there helping me. They must find these constant requests for reassurance rather tedious, but they are patient with me nonetheless. They were with me then, and they told me so. And they are here now. All the rest is up to me.