Introduction by Jeremy Weiland
In this session from the Other Selves Working Group first channeling intensive in Colorado Springs, Laitos explores the different aspects involved in trust, from trust in self, to the extension of trust to the other self, to the more generalized trust in the Creation generally. While trust ought not be blind and wanton, for there are often dangers to balance, we learn through our disappointments how to accept others as they are, to cultivate a faith in their good intentions and highest they have to offer. If we can believe in the fundamentally didactic nature of our catalyst, we can use both trust and distrust to explore the current of our lives, which will always bring us back to another opportunity to balance between openness and discernment.
I am Laitos and I am with this instrument. Greetings in the love and light of the one infinite Creator in whose service we have bonded with you and many others throughout this infinite Creation. We ask that you treat our words with care. We are not all wise, and as such we look to you to exercise the discrimination that you have come to hone in your seeking. It is that seeking, that discrimination, that allows us to express these humble thoughts, and we thank you for this opportunity. We thank you for the trust that you extend to us. And as that is the topic of this day, we would like to segue directly into that.
Perhaps one place where we might start is in looking at the prerequisites for trust. The example that you set in your work, whether it be over the past few months or the past few decades, shows one prerequisite. It is the work of learning to trust the self, or learning to be minimally integrated. Oh yes, you have a long way to go to achieve the unity of our teachers. And yet, the threshold is not so far to cross to get to the point of work, of joyous work, with your fellow Creators. And we mean that in every sense of the word; it is creative, an act of creation, when you can learn to let go of suspicion that attends those lower densities where it was well earned and served its purpose.
The future beckons, the irresistible pull of evolution draws you along, and as seekers, you have discovered your desire, you have purified it to some minimal extent. This is to be commended. You approach the ranks of those who seek in infinity, and not in the constrained sense in which you labor on an intense task that is difficult and yet enviable. It is in this way that you have learned the first lesson of what it might mean to extend trust by doing so to the self. This is the first step, often mirrored by others, often others can set an example that inspires. But the ways of free will dictate that only you can take the next step to certify that you have come into a relationship with the Creation within. And it makes it possible to look for the next step.
And we relish the opportunity to explore this next step with you. And to that end, we believe it is time to transfer this contact to the one known as Joseph, in love and light by transferring through the circle in a clockwise manner. And we now release contact from this instrument and move to the one known as Joseph.
I am Laitos and I am with this instrument. Allow us to speak further on the concept of trust of the self. The process of integrating what is within you and what you perceive about you through catalysis is difficult. There are slings and arrows; there are creatures who might gnaw at you and grasp at your feet. Trusting the self requires coming into contact or at least passing near these slings and arrows, these creatures that reach for your feet. Trusting the self confronts you with your own fears, not merely fears of your own intentions, but fears of the path itself: the crocodile lurking in the waters. When you trust yourself, if you can, you must balance the dangers of the path against the dangers of your own temptations. Trusting the self involves knowing or at least having a suspicion of where your own limits are, of what portion of the path you are now ready to walk and pushing yourself no further. Trust can be lost. Trust even in yourself can be lost. When you find that you have strayed, stepped too far, attempted something inappropriate—we correct this instrument…this instrument cannot find the word—when you attempt something that is simply too much, losing trust is easy, even in yourself. Regaining it, as you must know through your experiences with other selves, takes time. This is not to say that one ought not risk or be bold. It is only to say that discernment is the order of the day.
But trust, as you know, is not something you extend or ought to extend only to the self. You must, even in engaging in this contact, trust ourselves, trust the energy with which you approach this contact, trust the various beings of light who have been attracted to this circle. The universe is thickly populated. There are many opportunities to mistrust. Insofar as you trust others, as you—to misuse the previously misused word—appropriately trust, you must put something, put your neck out over the line. Balancing the danger against the safety is the work of trust. Failing, regaining trust is the work.
We would speak further of trusting others, but this instrument is indicating it is time to move on. We would pass this contact to the instrument known as Jade, clockwise around the circle. We are Laitos and we thank this instrument.
We are Laitos and we are with this instrument. Trust, as a creature of third density, is hard to come by because you are, indeed, a creature, not just of third density, but you have a body of second density that has a will of its own, so to speak, and asks for things or does things that are often unexpected. This surprise can fall into distrust of the self and same with the other creatures that you interact with, who also can surprise themselves with the desires that they act upon. What we ask of you is to lean in to the trust that all entities are the creator and there is absolutely no way to not express the energies of the creator. The trust in the creation will build in the self, and the more that you lean into that trust, the less you will feel the distrust of yourself and of others. As you accept each experiential moment as perfect, you will begin to carry that trust of yourself and others through your daily rounds. And as you project that trust without expectation onto others, you create the space for them to step into that trust and to offer you those feelings of safety and completeness that come with trust.
Of course, trust is just another word for faith and the work of third density is finding faith in spite of all of the reasons to deny the faith or trust in the self or others. Having the expectation of imperfection of yourself and others can be helpful because it is often disappointment that leads to the failure of trust. So if you accept that others will still fail, even though they do their best, you can create the trust in their desire to do their best, even though our best often falls short of what we think we can do.This third density creation, with its thick veil, is designed to throw you off your center, as often as possible, so you can practice and refine your ability to come back to that center of trust, faith, and the rightness of any manifestation of action from yourself or from other selves. Cultivating this trust is a gift for yourself and for others and it is the light of acceptance–we correct this instrument–the light of acceptance is cultivated through this momentum created by your trust for others to step into their highest and best selves.
So as the one called Joseph was saying, use your discernment, don’t trust blindly, but trust with the awareness of the creator in all and trust that all are manifesting the proper portion of the creator in each moment that they should be. We thank this instrument and we would like to pass to the one known as Steve. We are Laitos.
I am Laitos, and I am with this instrument. We have spoken through two sides of our mouth, so to speak, with regard to this central issue, because we have advocated the absolute need for trust and the great virtue of taking trust to an ever higher level, culminating in that condition which has been called “faith.” And at the same time, we have spoken of the need to use the utmost discrimination in how your trust shall be manifested and in what it shall be placed.What we would like to do now with this instrument is to take a step back to look at the nature of trust itself from a more global perspective, may we say.
If you consider the life of what we would call one of your infants, you could find no better example of trust in all likelihood than in that life which is new to this world, and which is so helpless that it has no choice but to trust in others to fulfill all of its living needs. There is a natural propensity to trust that is manifest quite clearly in this instance. What we would like to suggest to you is that this serves as a rather good analogy to the factor of trust as it plays out in the Creator Itself. For, as you may know, the Creator Itself is a protean entity in the sense that It has learned progressively down through the aeons, more and more of what it means to be what It is, which, as we have suggested time and again, is all that there is. The infant that trusts by instinct and inevitability is very much like the Creator in the infancy of its Creative life. What could it do but trust? And trust it did so much by its own nature that it could hardly conceive that the state of trust could indeed have any opposite.
And yet, it is possible for us now to speak of an opposite of trust. We may call it “distrust.” Now, the question is, from the point of view of the being of the Creator Itself: Is there any fundamentally motivated reason to speak of distrust as having any legitimate part of the Creator’s Life, and therefore, by extension, any necessary or constitutive part in the life of the creature? In order to examine this question more carefully, we would have to look closely at how it comes about that, in the case of the creature, one learns to withhold one’s trust from certain situations or certain other selves that may come to live within the horizons of one’s own experience. Now, on the one hand, it could be said that distrust of another is only motivated when there is an expectation that the other might behave in certain ways, which expectation may be disappointed, and so that would transfer the question to the issue of the legitimacy of expectations of others, or one could say, by extension, of the Creation itself. Therefore, we could conclude that if we had no expectation of any given result, nothing could disappoint that expectation, and there would never be any need to withhold trust, either from other selves, or from the Creation as a whole.
In order to examine that question further, we would have to ask yet another question. Is there to the whole domain of expectation anything that stands in relation to the creature as necessity, thus is there anything that the creature, as a creature, must be able to expect in relation to others selves, or in relation to the creation as a whole, in order to sustain itself in the trajectory of its own creaturehood, and all of the purposes and aspirations that relate to that state, such as spiritual seeking. If the answer to the question of whether there are, in fact, certain unavoidable expectations that any creature must bring with it into its incarnation, then one could conclude that it is not wise to trust in circumstances which might lead to a premature ending of the incarnation or of any line of development that characterizes that incarnation by way of a furtherance of the meaning that has arisen within the incarnation.
Is it not in fact so that you do stand in a relationship to other selves of codependency, and when this codependency is working in a positive sense you can say descriptively of the relationship that it is built on trust. However, there are occasions in which one may be disappointed,.and there are occasions in which one might find the world around one in fact to be dangerous, and one learns over the course of an incarnation not to be quite as trusting as might an infant be. In short, when one proposes to take a walk, one first scans the skies to see whether or not there is a prospect of rain. One could describe that act as an act of distrust of the weather. When one proposes to get together with another self in pursuit of a common cause, one first must take so thought to how it stands with regard to that other self, and the potential for fulfilling the common purpose that has arisen between the two of you. It is not always the case that it is propitious to proceed, just as it is not always the case that it is propitious to proceed without one’s umbrella upon a cloudy day.
So, it for that reason that we have suggested that it is wise to exercise caution and discrimination when doling out one’s trust. Now, in truth, it is always possible that the other self might disappoint one, and we could even go further than that, and say that it is virtually inevitable that one will be disappointed even by those other selves in whom one has most most reliably placed one’s trust. And so from time to time, one will be dealing with the after-effects of misplaced trust, or perhaps we need only say disappointed trust.
It is with this thought that we would conclude our meditation on the issue of trust, for it is not necessarily the case that disappointed trust was indeed misplaced trust. It is often the wiser action to allow oneself to be a little bit foolish in the distribution of one’s trust, so as to give the creation an opportunity to surprise one in a positive sense. So, we might liken the factor of trust to a needle upon one of your instruments. Upon certain occasions, when an individual has had a very difficult life experience in which expectations again, and again, and again, have been disappointed even to the point potentially of personal agony, whereas on the other side of the spectrum, one might find someone who was born into such sylvan splendor that disappointment is almost wholly unknown; the life experience itself motivates the bending of the needle in the one direction or the other. But the other factor in the equation is one’s own free will. And the more negative catalyst one has experienced in one’s life, the more of one’s own free will it will take to return again to a centralized position of trusting.
And so we would like to suggest to you that it is often the case that individuals who have learned to pre-program their lives to some extent will factor in a certain amount of negative catalyst that needs to be overcome, so that the muscle, shall we say, of faith or trust might be meaningfully exercised against the background of resistance. And that thought, as fundamental as we think it is, does not ever remove the advisability of exercising the utmost discrimination in how one distributes one’s trust. But that discrimination can go too far, and one can find oneself an individual soured on life itself, for it is the creative well-spring of existence that works most fundamentally in the direction of trust, and which one must take up in one’s own being in the most intimate way possible in order to fulfill the hope or the expectation that is embodied and embedded in your incarnation. So the trajectory of an incarnation flows inevitably in the direction of trust. And it is with that thought that we would leave you on this fine day.
I am Laitos, and we would like at this time to say our good-byes through the instrument known as Jeremy. Adonai.
We are Laitos. We take the reins of this instrument once more. We are very pleased.
We have seen this issue of trust, which seems so black and white, unraveled into so many threads. It is clear how these tensions apparent in the veiled perception of the Creation exercise all aspects of the soul. Mistrust and trust, two sides of the same coin: which way shall it land? It does not matter; either is a gift.
We commend you to the task of finding that gift, as always, finding the love in the moment. It is the thread that runs through all the Creation, all trials and tribulations, all joys and celebration. Celebrate your sorrows and grieve in joy. We are all coming back. The more you can trust in that fact, the inevitability of unity, the more your discrimination will serve you, not as a barrier to the creative potential of the unknown, but as your walking staff. The path, step by step, you discover, and we assure [you], my dear brothers and sisters, we will be with you on that path whenever you shall ask for our presence.
And with that thought, we leave you in the infinite love and light of the one Creator. We are those of Laitos. Adonai. Adonai vasu borragus.