In our blog, you’ll find information about metaphysics and spirituality from Lazaris and Jach, excerpts from Lazaris recordings and interviews, and travelogues from Jach’s adventures around the world.
A Grouping of Questions with Jach's Replies from the Online Conferences
Q. What are the differences between Union and Oneness? Seems like Oneness is more connected with divinity.
JACH: Certainly they are connected, and often the terms can be interchangeable in our language, but there are differences, I think.
First, union has to do with conscious creation ... creating alliances for mutual benefit. It has to do with creating a concordance or a connecting, or linking, of the heart and also of the soul (I think). It has to do with bonding as well as with binding together. In all this, union implies separateness. In the alliances of union there is still you and me ... there is also an us, but there is still you and me. In the alliances there are still parts that are gathered, collected, and combined.
In oneness, there aren't parts. [s]
In the binding and bonding of union, there are separate components or agents -- separate voices -- that are brought together to function as one. But they are not one. Union is the stuff of complexity.
Oneness, on the other hand, does not have separate parts. Oneness is not about alliance, and it does not require binding or bonding. In fact, I think binding and bonding are not only superfluous to oneness, I don't think they are possible. In oneness, there is no separateness or individuality.
In a way, union is the stuff of complexity; oneness is the higher octave that emerges from that complexity. Union comes first and with complexity, in the womb of complexity, union gives birth to oneness. Union precedes and oneness follows.
And yeah, I think Oneness has more to do with divinity. Out of creating divine union ... a divine mystery to be sure ... can come Oneness. It is interesting that 1999 was the Year of Oneness, and then 2004 was the Year of Union. It is almost as if we needed a taste of Oneness to motivate us to pursue Union. And then I think of what Lazaris said of 2004: Ours was to seek union to meet our needs and desires like everyone else within the consensus would, but for us, this year was about seeking union with self as we pursued triumph. I think the triumph involved ultimately becomes the triumph of Oneness.
So for me, therein lies the difference.
Q. It feels like the "Activating the Magics" workshop effected change on so many levels ... one thing I have noticed is that my sense of "beingness" has changed; it is more profound and it does feel as if there is a sense of Oneness involved ... maybe it has brought a deeper sense of peace, though that is not quite what I am meaning to say. I find it hard to articulate the changes, but I wondered whether you would want to talk about some of the ways that activating the magics can change us and has changed you?
So many of the workshops this year  have had a certain profundity about them that is hard to describe. There has been a deepening and a quickening. And you know, I think it does have to do with Oneness. It's the year of Oneness, I know, but as I think about your question, it seems as though that energy -- the energy of Oneness -- is mixed into the texture as well as the content of so much of the work of this year.
"Activating the Magics" was such an experience. What happened for me is this ... I opened up to a fuller range of possibility. When I listened to Lazaris lay out the steps of finding our particular gateway to transcendent states and then discovering how to move through that gateway into a state of ... of what? of being? of mind? Yes, I think that a transcendent state is a state of being and a state of mind. [g] But what was so powerful in it all was that we could consciously go there. It did not have to be a peak experience that happened spontaneously or by something divine. It could be our choice. We could go to our gate, enter our gate, and be taken into a transcendent state. In that state, we could work our magic. We could allow a healing and we could allow it to happen in a transcendent way. We could do so much and we could be fully conscious and fully in charge.
Realizing that has deepened my sense of responsibility. It has altered the depth of my commitment. It has changed the way I look at my reality. I have so much more gratitude now. I have a heightened sense of appreciation now. And out of it, how can I justify playing the role of martyr, for example? How can I hold on to errant emotions for the fun of blame or the hopes of vindication? I mean, those things become so meaningless and such a waste of time. I don't mean to sound glib about it, but it does come down to that. So my martyr comes up, sure. But I send it away as quickly. I don't spend hours sending it away. It goes quickly. [g]
And then I think about metamorphosis. When I listened to the tape from Saturday morning where Lazaris talks about the potentials of metamorphosis and how our lives are geared and calibrated to allow metamorphosis, I got really excited. Again, the level of responsibility really increases and it feels so right to me.
These are some of the things that activating the magics has done for me. Oh yeah, my magic and its effectiveness has taken a giant's step forward. [vbg] There is a new punch to my magic now. I think it's a confidence and a courage. A confidence in the magician that I am and a courage to work the magic with a knowing and with a demand. [g]
The Oneness comes into it for me with the particular faces of Oneness ... Uniqueness and Harmony. For those not familiar, Lazaris says there are seven faces of Oneness ... seven ways to enter the grace of Oneness:
Of these seven, there is a link between the first and seventh, second and sixth, third and fifth, while the fourth stands alone.
So the face of Oneness that works best for me ... is the easiest or the most valuable face ... is uniqueness. When I can come to peace with my uniqueness, I begin to move closer to Oneness. But that is not enough. My sense of uniqueness needs to be tempered with harmony. So that is the face of Oneness that can most elegantly bring me into the grace of Oneness.
Someone else may have the face of harmony. And they need to temper their sense of harmony with uniqueness. Though in linear language, it is just switching the words around, in the non-linear of experience it is so much more than that. For example, uniqueness tempered with harmony has a very different meaning than a harmony tempered or altered by uniqueness. The same applies to whatever your face of Oneness is. There is a coloring or a shifting that is necessary. Unity needs to be tempered with accord (connect to the heart) while accord needs to be shifted by unity. Excellence needs the harness of individuality while individuality needs the guidance of excellence. Difference? Ha! Now that's ... you guessed it ... different. [vbg]
So to the point: Activating the magics has brought me closer to my uniqueness. It has opened me more to my sense of harmony. And as I bring them together in the state of transcendence and with the potential of metamorphosis ... a profound change in the essence that changes the substance of a thing ... I experience Oneness. And as Lazaris says, it can be magical, transcendent, and exhilarating.
Q. What is it about the energy of trust that makes it such an important part of the journey of Oneness?
JACH: Well, I think there is something about the energy of trust that makes it profoundly important in many aspects of our lives. The other day, I was thinking about the role of trust in my life, and I realized that it plays so heavily in the arena of developing my valued self. It plays a critical role in that work for each of us. To truly value ourselves, we need to be self-aware (know we have impact) and self-worthy (know that we are spiritual). We need self-esteem (earned love) and self-love (given love to be received). As well there is self-confidence (knowing we can cope), self-respect (looking again at our emotions), and finally self-realization (knowing we can consciously direct our impact).
In all this, trust -- self-trust -- is pivotal. I think that self-trust is the keystone that holds all the other components together. It is core to esteem and to self-confidence, and it is core to love (earned and received).
And without trust, what value would there be in looking deeper into our emotions? I mean, what value could there be if we didn't or couldn't trust what we saw?
Now to the idea of Oneness …
Lazaris talked in early February about the various parts of what makes up Oneness. One of those parts was Unity. Another is Uniqueness. And within unity there are concepts of sameness or equality, while within uniqueness there are issues of entitlement and empowerment. Another issue involved with Oneness is individuality, and along with that come concerns about expression or suppression. In the maze of ideas that comprise Oneness, if we cannot or do not trust ourselves, how can we find our way? I don't think we can.[g]
Finally, to find the mystery and the diversity that is Oneness and to make our way through the paradox and dichotomy that is Oneness, we need the alliance of ourselves. When we come to face the majesty and the magnificence of what Oneness -- our Oneness -- is all about, I think we need a very intimate relationship and alliance with ourselves. Self-trust offers that.
Q. Would you share any thoughts you might have about the role our crystals may play in our work with Oneness?
JACH: Oh, yes. I am sure that the role is a mighty one. [vbg]
I have so many thoughts about crystals, ... I have plunged deeper and deeper into my work with them. I sit with certain crystals for hours, and the joy only expands. Well, I don't sit for hours on end, but I will work with one crystal for hours over several days. [g] But the fascination and the depth of intrigue is only growing. The crystals are shifting and changing and becoming more awake than ever. More and more of them seem to be finding their way to Lazaris and to Lazaris workshops.
A little digression ... One new crystal dealer who is European and who spends a great deal of time in Brazil contacted us. He did not know us at all, but had heard of us through a friend, etc. We had purchased one crystal from him a while back. Well, he contacted us as he was "lead to do so." Something was "drawing him to us and he did not understand how or why." But he was following his instinct. He came from Brazil directly to Orlando to show us his crystals. Though we were a new client, he wanted us to see them first. We have had many similar stories. It's as though the crystals are insisting upon coming to be with Lazaris and to be at his workshops. The energy is amazing.
Well, back to your question ... I think crystals understand Oneness in a certain way. They, as consciousness, have a concept of time and space that is very different than ours. They can communicate across space-time in an instant. Also, I think there is an element of "one consciousness" in all crystals simultaneously. In that I mean, I think all crystals know what all other crystals know in an instant. There is an integrity here that is crystalline. That quality of Oneness ... each crystal being capable of knowing what every other crystal knows in the moment ... is a component of Oneness that is most intriguing and most frightening to us humans.
Now, when I say that each crystal has that level of integrity and that each knows what all others know, I do not mean that keeping one crystal is adequate. Not at all. Each crystal, as well as a sophisticated integrity, also has destiny. I am coming to understand that more and more ... They have destiny. They also have the concept of exalted giving within their consciousness. All of this ties together to mean that crystals can offer us a great deal of guidance when it comes to Oneness. They have not achieved it. But they can offer a great deal of guidance.
And when we work together, crystals and we can find more of that elusive mystery that is oneness. Similarly, when we learn to work together with the Other and Mystical Other, we will come closer to understanding and experiencing that Oneness.
An excerpt from the personal growth recording, Inner Peace by Lazaris:
Note: In Part I, Lazaris discussed the beauty and necessity of achieving inner peace, and the "blockbuster" emotions -- anger, hurt, self-pity and fear -- which prevent our achieving it. In this part, he turns to the "bugaboo" emotions, the ones we overlook or don't understand, and explores how to work with them and what to put in their place to create the inner peace we want.
The Bugaboo Emotions
We want to move on now and look at those "bugaboo" emotions - the subtle, yet damaging and even destructive bugaboos that you deal with.
What is anxiety? Anxiety is a combination of any one of four things. First of all, anxiety is unidentified anger, hurt, self-pity, or fear. When you feel any one of those blockbusters, but refuse to identify it as such, then it's anxiety.
The second thing that anxiety is, is expected error. You expect to make a mistake; you expect to do it wrong. It is also anticipated rejection or humiliation. And finally it is misplaced trust.
Now, you know you should trust yourself. But that has been watered down to the point that when in doubt, and not knowing what to say, you say, "Oh, you just need to trust yourself more. I'm sure that will fix everything." Basically, it's just a way of saying, "I don't have the foggiest idea of what's going on. And since I never admit failure, I'm going to tell you to trust yourself." So it has become a throwaway term, a throwaway concept.
There are four conditions which must be met in order to be a potentially trusting situation. If you try to trust yourself when it's not a trust situation, you're going to feel anxiety. To be a trust situation there must be a positive and a negative eventuality. Secondly, that positive and negative has to be decided sometime in the future. The third condition, and the most critical, is that the potential harm from the negative that may result has to be more harmful than the potential benefit will be beneficial. And the fourth condition is that you have to honestly expect the positive.
Similarly, worry is four distinctive things. One: It is anticipated anger. Guilt is anger that you feel you do not have a right to have. Depression is anger that you think you're going to get in trouble for. Worry is anger that you anticipate.
The second quality of worry is the obligatory worry you have as a way to prove that you are not taking your life for granted. "I'm so worried that things will go wrong. I'm so worried that things will screw up. It's my way of showing God/Goddess/All That Is that I care." You don't want to look cocky or arrogant. You don't want to look like you're taking it for granted and like you expect to create your own reality. When you worry in this way, you give a very conflicting message to your Unconscious Mind, which reads literally what you feel. Therefore, all of your programming and super-duper techniques go spiralling down the tube. You program with the belief and attitude that it's going to work, and then you worry, which says, "I don't think it's going to." And then you wonder what your reality is going to be like.
The third component of worry is a lack of deservability. "I don't deserve the reality I have. To compensate, I'll worry." The perspective here is that God/Goddess/All That Is loves you. Your Higher Self loves you. Your Soul loves you. But you don't. The arrogance is that you know better: "They're fools to love me. I know better. I'm not lovable. I refuse to love myself." You have a certain obligation to love yourself. You can't keep playing the game that you don't in order to manipulate them into doing something for you. ...
Finally, worry is a fear of losing control in the unknown. ... So, worry is any one, or a combination, of those factors, and is distinctive from anxiety.
Confusion isn't really an emotion. There are also four things that confusion is:
First of all, confusion is overmagnified emotion. It is emotion that is so large you can't identify it, like looking at a drop of water under a high-powered microscope. "Oh, my God, what's that?" It can also be a whole number of emotions that you're feeling, and therefore you are truly overwhelmed by the size and the magnitude.
Confusion also may be a denial of feeling. Those who don't want to feel or ever admit having a feeling will finally agree: "Okay, I'm confused."
Thirdly, confusion is the "innocent face" of victimhood and martyrhood. It's that innocent mask of: "I'm being hurtful? Surely you jest." It's the confusion that comes in there when you've been caught.
Confusion is also a refusal to be real, and a steadfast stubbornness to be shallow, to cling to the past.
Doubt is one of the most destructive of the bugaboo emotions. Doubt is a lack of trust as opposed to misplaced trust. When you should trust yourself but can't, that's doubt. Where you attempt to trust yourself when you should not trust, that's anxiety. They're quite different feelings, and it's important to know that distinction.
Secondly, doubt is supporting the negative ego. In a reality where you know you create it, where you have dominion, where you are the creator of all things through your thought, to doubt yourself is to support the negative ego. Doubt is one of its greatest crowbars.
Thirdly, and perhaps most strangely, doubt is domination. Doubt produces the sense that "I must manipulate in order to create my reality. I must have power to control other people. I must get God/Goddess/All That Is to take care of me through weakness, supporting my negative ego in its contentions, living in a world that is scary. I must know all the contingencies before I dare step out into the world. I must take, and I must blame." Doubt supports every one of the contingencies of domination, and none of the contingencies of dominion. There is no sense of creating reality as a power, an ability. Doubt is the desire to dominate without really saying so.
Finally, doubt is an attempt not to be responsible. We stress that because there is no way you cannot be responsible. You lie to yourself. "I avoided responsibility." Where? You postponed responsibility. You can't avoid responsibility.
So these are the four bugaboos. When you're not sure whether it's anxiety, confusion, or doubt that's going on with you, the first thing to do is to see if you can delineate. Also, try to identify if it is a blockbuster rather than a bugaboo that's going on. If it is a major blockbuster, then move it to that level and deal with it. If it's not, then look at the payoffs. We'll give you a running start on that one.
There are four critical payoffs that are going to be operative, plus you may add for spice a few of your own: One is going to be for the purposes of self-pity, the part of you that wants to feel sorry for yourself and wants to use that as a manipulation. Another is clearly going to be the part that wants to dominate, that wants to opt for domination rather than dominion. Thirdly, the part that wants to convince you that you don't deserve to be happy, that you don't deserve the very best. Finally, the part of you that wants to prove that metaphysics doesn't work, that you don't really create your own reality. You can use the truth I create my own reality to create a reality that looks ostensibly like you have nothing to do with it, that it is all "happening to you."
If you look at these payoffs and see what you're really doing here, then you can release these bugaboos and replace them.
For anxiety, the key tonic is dominion. If you're feeling anxiety to the point where you're just so anxious you can't possibly sort out whether it is an unidentified emotion or whether you're trusting at the wrong time, then the tonic is dominion. If you will feed yourself dominion, absorb it into your system, that will stop anxiety. Then you can sort out what specifically is producing it, and you can handle it.
Worry also has an overall tonic, and it is gratitude. If you will start feeling grateful for what you have created and what you have been given, the worry will stop like a rainstorm. It will stop and a clearing will occur for long enough for you to grab hold and to get back on top of yourself.
To the specific areas ...
Worry that is anticipated anger: Your anger is like a reservoir and what you're doing is oozing out anger. You don't want the flood gates of anger to open up and destroy your reality, so you siphon it off through worry. The way to handle this particular activity is to bring the anger into the current time. Express it through one of the means, and you're done.
If it is obligatory worry: The key here is that what you're really trying to do is show that you are grateful. Why not just feel grateful instead?
To the extent that your worrying is tied in to your lack of deservability, we suggest you opt for willingness. "Look, it doesn't matter whether I deserve to have this or not. I'm WILLING to have it. I'm WILLING to create it." Allow yourself to move in that direction. Once you start generating from that position, what happens is that you start feeling deserving. The other way is to ask and find out what you have done that is so unforgivable. That's what your lack of deserving comes from. That will eradicate the lack of deservability, and thus eliminate the need for worry.
Finally, if your worry is connected to that sense of the unknown, surrender. Surrender to your own Higher Consciousness and to God/Goddess/All That Is. "I don't know how to control the situation." Don't try. Surrender and trust, and there won't be worry.
Confusion: The overall tonic is gaining perspective. Back off to get a better view of it. There's no problem too big to run from. Although you face your fears by going toward them, back away from them to gain perspective. If it is the magnification, take each emotion you feel and handle it separately. If it's a matter of refusing to feel, then start feeling anything. Some people are so numb to any emotion. Those people who are so totally numb will eventually do something to make themselves feel -- either being so hurtful to other people that they will finally feel what they are doing, or hurt themselves through excruciating situations because "at least I'm feeling now."
If you are dealing with numbness as a mask for self-pity, switch it to the blockbuster it is and start dealing with it. To the extent that it is wanting to remain shallow, confront that. This is where the mirror technique can work very clearly. Sit down in front of the mirror and look at the person there. Spend about five minutes really studying that face as though you want to remember it for a lifetime. Then talk to that person about how shallow and unreal, how totally connected to the past they are. Start feeling what that feels like. That will burst you through it. Maybe you won't be the deepest, most feeling person on the planet, but you will begin. And there won't be any need to use confusion for the purpose of remaining shallow.
With doubt, develop trust. The tonic to doubt is self-confidence. As you are doubting yourself, develop that self-confidence and the doubt will be gone.
If the doubt is there to support the ego, then admit it. Face the truth. Bust that negative ego. See where it really wants to take you. See that it is your enemy and that it is attempting to destroy you. Your negative ego is not your friend. We say that quite frequently.
To the extent that doubt is your desire to dominate, move toward dominion. Admit the truth, recognize it, acknowledge it, forgive yourself for holding so desperately to domination, and change it.
To the extent that doubt is an attempt not to be responsible, perhaps just let yourself in on how you plan to do that. Lay out your strategy for never being responsible. Then maybe you'll realize you can't. You're going to be responsible, so why not do it consciously? Why not do it powerfully? That can reduce and eliminate doubt.
Work primarily with dominion and gratitude. Put yourself in perspective. Take yourself a little more lightly and feel that confidence within yourself. These are the four major tonics to these particular bugaboos. It'll work.
It's not enough to release, however. You have to replace.
You can dig out all your anxiety, and all your worry or doubt, and all your confusion, but if you don't put anything in its place, then it's going to fill back in with exactly what was there before.
So, what you do fill it in with? You fill it in with love, trust, expectancy, and enthusiasm.
You hear these things a lot: "Your problem is you don't love yourself enough. Love yourself more." You read books: how to, how to, how to. There's always a chapter on self-love. And you read it, and what it basically says is: "People don't love themselves enough. To be happy they should love themselves more. So do that."
End of chapter. Next chapter. You look back for the pages that must have stuck together. No one really bothers to tell you how to feel self-love. They'll tell you beautiful phrases ...
We are talking about loving yourself, but also about loving others. This is part of what you need to fill in to have that inner peace.
Basically, love is a function. It is something you learn how to do. At one time you did automatically do it. But you talked yourself out of it. To support a negative ego, you convinced yourself that humanity was unloving. Now it's time for humanity as a whole to start realizing, "Hey, we can love." But you need to know how. There are ways, things to do, functions.
Those functions specifically are: To give. To respond, to be responsible. To respect. To know. To have humility. Now humility doesn't mean groveling around on your hands and knees. Humility is the sense that each moment is brand new, that just because things went that way before, they don't have to go that way again. "I am open and willing to have each moment be brand new." The sixth element of love is courage, and the seventh is to care for someone or something.
We say giving, but to what end? It's not giving just to give. It's giving in order to provide something. Here again, there are seven particular things that can be provided:
Giving to produce security, pleasure, honesty, vulnerability and trust. Giving in order to produce caring and intimacy. Giving in order to reduce the fear of loss. Giving with these specific purposes in mind is a loving act.
And if you are responsible toward yourself and another in order to give security, pleasure and so on -- if you respect that person so as to produce security, pleasure, trust -- if you have that sense of humility to produce these qualities and care so as to produce these seven qualities, then that is how to be loving. That is the first factor: In order to have that inner peace, you need to love yourself and others.
You need to trust. It's not just a hit-or-miss kind of thing. Trust is based upon the limited selves: your physicalness, your mentalness, your emotionalness, and your psychicness. If you look at it that way, you don't have to rely upon a psychic flash that it's all going to work out. Look to all of the trust: what your body, your intellect, your feelings and your intuition say. Put them all together, and out of that combination comes an exponential that is the basis of trust. You can practice trusting yourself. What does your mind say? What does your body say? What does your psyche say? You can try it on inconsequential situations. Practice on what's going to come in the mail today, on what a friend will be wearing for dinner. What happens here is that your Higher Consciousness will become involved when you start working with it. You see, your Higher Consciousness sort of sits up there and looks down at you: "How are they doing? Oh, they're doing all right. They're kind of standing still. They're staying out of trouble." The Higher Consciousness will interfere to clear up that trust, but you've got to start using it.
Californians are going to have more trouble with this than other people because they have been so brainwashed in the hype of expectancy. "Expect a miracle" is a wonderful concept. But when it's on every bumper sticker, it has no meaning any longer. It's become so much a part of the PR that you haven't really thought about what it really means to expect something. Often what it means is a bravado, a bullying: "If I say it loud enough, somebody will hear it and give it to me." Often it is used to calm people.
A lot of you have been taught not to expect: "Don't expect it to work out, because you might be disappointed." So, what you do is lower your expectations. In truth, you either diminish your expectations by some childhood experience, or you are so hyped-up in it that it has lost its meaning.
Expectancy is a marvelously wonderful thing, and we suggest always expect the best. Then it is more likely to happen. If perchance it does not, you are in a much stronger place to handle your disappointment.
Expectancy alone isn't going to produce it. But having high expectations is going to make it more likely to happen, and it prolongs your joy. Let yourself feel that sense of honest expectation -- not the hype and not the denial -- but the sense of honest expectation.
With the love, trust and expectancy, you're on the way to enthusiasm. Enthusiasm is, first of all, a happiness, feeling happy, which is being harmonious with the now. It is being harmonious with the way your reality is right now. That's a state of being. Enthusiasm involves that state of being, but also involves a state of doing. There must be action associated with this happiness for it to become enthusiasm.
It combines a sense of happiness along with humility. Again, humility is that sense that each moment can be brand new.
The third component is hope. Hope is also very much confused: "Cross your fingers, take a deep breath, and hope to God it works out." Hope as some kind of blind faith. We're not talking about that. What we mean by hope is that you look at your current reality, and in it you see the gems of the future. You see the possibilities of what can be out of what you are right now. That's what hope really is.
You combine happiness, humility, and hope, and then act upon it. Do something with it. That's enthusiasm. That's what true enthusiasm is about. ...
As you will allow yourself to feel the love for yourself and others, trust yourself and those significant others, have high expectation and grand enthusiasm, you will know inner peace. You will feel that sense of inner peace. It is a quiet solidness in the core that radiates out into great activity, great involvement, great productivity. An interesting factor here is that these four components that are necessary to replace the bugaboos are the most powerful motivators you have. As metaphysicians, they are the four most powerful tools you have. It is curious here that each of the four has -- by your ego individually and by the collective unconscious societally -- been watered down. Allow yourself to see that, and understand that, and start developing them for yourself.
We've talked about trust so many times as being an important key, an important tool. As spiritual beings, it is there as one of the most important tools you've got to establish dominion.
Really love in a way that you can identify, and not just identify as a warm, toasty feeling. And as we talk together then, to share, to grow, to laugh together, to be a friend with you, you can open up to being loved as well as loving.
When you open up and starting loving yourself enough, then you will open up and let us love you. Love is the most powerful tool, but you have to do it and be it, and let it be done to you to have its full impact. It's not just a hug you squeeze hard with. It's really opening and letting these things happen.
Let yourself explore your bugaboos. Work with them to open that door to inner peace. Once you've opened that door and feel the confidence of knowing that you can continuously reduce these bugaboos to non-existence, filling the void and having that inner peace, you can be that spark that you want to be. You can be that inspiration that you are.
With love and peace ...
A Grouping of Questions with Jach's Replies from the Online Conferences
During the Evenings with Jach and the "Twenty Questions" Conferences as well, so many have commented about Jach's wisdom and insight. He connects current events to Lazaris' teachings in a way that helps bring new and refreshing outlooks to so many issues in our world. Because of the overwhelming feedback we have received, we have grouped together some of Jach's answers by topic. Enjoy!
Q: Can you provide your thoughts on the Tucson event this past weekend? It has multiple meanings and metaphors, but I'd like your reflections.
Well, at first I was shocked and appalled, and then I turned to understanding, or to working with understanding, and I have come around to once again being appalled. At first my shock had to do with such an act of violence happening at a shopping center in a place such as Tucson. (I have been there ... once [s].) Then I wondered if this were political. I wondered if this guy, with mental problems and all, had hooked into the segment of the Tea Party that advocates "take them down" or having someone "in our targets." I now am hoping that this guy had no knowledge of that kind of stuff and that he was just part of some obscure lunatic fringe. I am hoping that this was not at all political, not at all. Even so, I am still appalled: This is America. These sorts of things don't happen in America.
The polarization that Lazaris has mentioned stands out here. The lack of imagination and the lack of dreaming leads to instant polarization, Lazaris pointed out in November. We are seeing that now. I do not speak of this with any political bias (and personally, I surely do have a lot of political bias [s]), but I leave that aside now). The issue of an imagination that is lacking and perhaps even dying, and of a lack of dreams, crosses all political terrain. And I think it has a strong connection with a growing sense that can be called a lack of future. I think so many people just do not have a sense that there is a future or the future they see is abysmal. Some tie that to politics: The left says the right is leading us into devastation and the right says the left is leading us off a cliff into oblivion, but such rhetoric is symptomatic of a larger issue, it seems to me. People, left, right, or in any other direction, seem to lack a sense of the future or of a positive future. And I think this is connected to the Tucson shooting. This guy having no sense of the future tried to what? Kill the future of a governmental official? A judge? Innocent people? Why? He had no future. Perhaps he was showing them that they have no future. He created that for 6 people and he significantly altered his future and the future of all who attended (to varying degrees).
We need hope. We need the expectations and anticipations; we need the presence of soul and spirit that are hope. And out of that sense of hope, new dreams can be born. And out of that sense of hope, new futures can form. Initiation is not enough. We need to fuel what we set in motion with hope. I think back to 2000, the Year of Dominion, and to 2001, the Year of Mystery. The terrain of dominion is made fertile by the insemination of mystery. The womb of dominion needs the insemination of mystery to give birth to creation and manifestation. Well, this decade began with 2010: The Year of Initiation. But setting things in motion, causing them to be, is not enough. We need to fuel the initiations with hope so that which is set in motion, rich with hope, can emerge as enchantment. I see a pattern here. And I see Tucson calling us to that pattern. Yesterday Gabby (I think it's beautiful that people are calling her Gabby) opened her eyes. In the midst of this horror: hope. What a gift she gives us all.
Then there are President Obama's comments. Oh man, can we come together? Perhaps we magicians can. He spoke of the tendency to blame and point fingers. He spoke of how we want to know why. We want reasons for the unreasonable. He spoke of how we have choice in how we react and how we respond. I doubt that some such as Rush Limbaugh and Glenn Beck will quiet their rhetoric, but they are entertainers: They have an audience to please and they are putting on a show. But for us who are magicians, for us who are mapmakers, I think we can come together. Not in form -- I am not talking about coming together in form. But we can come together in function. I am appalled that it happened, and I am determined to find the hope and to augment and embellish the hope in this tragedy.
Q: When Lazaris talks to us about emptying ourselves of all Hope that has been, he also says "not hopeless, but devoid of Hope. I get it when I am in meditation and can do it, but wonder how you would cognitively describe it?
Lazaris talks of the Paradox of Hope. Actually, he talked of it years and years ago in the 1990s, I believe, when he first talked of hope. [s] The paradox, as you point out is that you need to let go of all hope, all of it, in order to receive hope. That is, you need to release it all in order to receive its bounty ... Ah, the bounty of hope and then the magic of hope. In a sense, we have to make room for it by discarding all the hope we have. Lazaris also points out: Not hopeless, but devoid of hope. I love the next part.
You say you get it in meditation, but outside of meditation, how do you describe it? I am not sure you can cognitively describe it in the conscious state. It is a paradox: to have it you have to discard it. You have to be willing to be without hope, not hopeless but without hope. And hope is a transcendent energy. We cannot fully describe or fully comprehend hope, and I suspect we cannot cognitively describe it, either.
So with that as a backdrop, an analogy: I can take off my shoes and be shoeless. But there are those who have lost their shoes or who never had them. So maybe when I discard my shoes, I am devoid of shoes, but not shoeless. I will get my shoes back shortly, but for those who truly lost their shoes? Okay, okay, it's not a perfect analogy. Not perfect? Hey, it's not even a good analogy, but maybe it works.
A hopeless person has no hope, but they do not or cannot take responsibility for its absence. To relinquish hope, to be without hope but not hopeless, means that I can hope, and I can have it again. I am responsible for relinquishing it.
One step more: To be without hope, but not hopeless, is possible because "hopeless" is not a quantity, it is a state of mind and a state of being. It is
a quality. When I relinquish my hope, I still maintain a hopeful state of mind and state of being. I just don't hold on to any hope at the moment.
I hope [s] that answers your question in some way.
Q: It is interesting to me that Hope and Trust are linked at that 4th position of the upper Tier of Emotions. Can you please speak to how you see those two energies working together.
I think trust is an anchor for hope. Lazaris points out that hope can be a miraculous gift, and hope can also be cruel. I was surprised by that comment,
so I thought about it more. Yes. Hope can be false hope. It can be a delusion. It can be clinging to something that isn't or that will never be. We
can hope and hope and hope and do nothing or little else, and our reality and our world can be devastated and devastating, but we just sit there hoping
and hoping and hoping. ...
Hope can be bitterly cruel and ugly. The abused wife or husband comes back one more time hoping things will be different this time. The broken-hearted who clings to the hope that he or she will come back ... waiting for the ghostly lover, hoping. I hadn't put that together. I had only thought of hope as this wondrous, magical thing -- which it can be.
So what makes a true hope, a luminous hope, where otherwise a false or cruel hope might be? I think trust is a key. It is not the only key, I think, but I think it is an important one. And when I say that, I don't mean that we need to trust what we are hoping for. (Maybe that's true, too, but that's not what I am thinking about now.) I think we need to be trustworthy. I think we need to be someone that others can trust -- worthy of another's trust. And I think we have to be one who is willing to trust others, others who have demonstrated that they are worth trusting. So I think we need to be conscious of our rapport with trust, and that we need a working relationship (a relationship that works) with trust. When we are trustworthy and we trust, I think we can release our hold on hopes that could be cruel. I think we can release false hope, delusionary hopes, and hopes that are excuses to hold on to stuff we need to let go of. So such hopes are going to be there. Our negative ego can present them. Others can encourage them. But if we are trustworthy and if we trust, I think we can sort and sift through those potentially cruel hopes.
That's one aspect. Another aspect is that it takes strength to hope, to genuinely hope. Lazaris has pointed out that the consensus reality is distrustful of hope. Hope is seen as an emotion of last resort. When all else has failed, the only thing left is hope. That's what's sadly true for many people in the world. When someone says, "Well, we are hopeful. All we can do is hope," they are describing a really bad situation. To overcome the resonance of the consensus reality and to truly lean upon and rest upon hope ... that takes strength, a trusting and enduring strength, it seems to me.
The word, hope, is an easy one to say. We hope a lot ... We hope people are happy, we hope they are satisfied, we hope they drop dead [s], we hope for positive things and we hope for negative things for almost everyone. The word slips out of our mouths easily. But can we truly hope? Do we work with hope, really? I know I have a great deal to learn about working with hope. I say it a lot. I value hope. I appreciate it. I get inspired by it. I get goose bumps, and I get all teary-eyed when I think of its beauty and its wonder (and its power and potency). But I know very little of hope, of the real deal of the genuinely powerful, magical thing that is hope. ... Primordial Hope, Luminous Hope, Human Hope ... the Glamoury and the Majesty of Hope. I think trust is a part of it. AND I think that the two (trust and hope) may be two very different things, but that they share the same resonance. They function at the same frequency there in the middle or the 4th position -- in that upper tier. They are the most determined, and they are essential for happiness. As alike or as different as they may be, they are key and essential for love.
Q: I am wondering, with all the energies of hope, if there is anything we can do on a daily basis to boost hope in ourselves and keep our resonance high and clear.
Oh, there are so many things we can do. [s] I cannot remember the title of the recording, but it's on Hope and Joy, and it was an Evening recording from a few years back. If you go to the shopping cart and do a search, the exact title will come up. [Editor's Note: The recording is "The Incredible Magic of Hope and Joy."] On that recording Lazaris suggests several techniques. One is an Elixir of Hope. It's very nice. Another is a technique to work with Seven Days of Hope. It is stunningly amazing. For seven days, you focus on hope. You focus on listening to your Soul and Spirit. You focus on expressing your expectations and observing your anticipations. Lazaris points out that we use the words "expectation" and "anticipation" interchangeably, and that's okay. But they are different. Anticipation is our actions or behaviors in advance of an event. Our expectations are our feelings and images after an event. Anticipation is masculine energy, and expectation is feminine energy.
Even though we use the words interchangeably, it is helpful to track our anticipations. What do we do and how do we behave in advance of an expected event? And it is valuable to track our expectations, the feelings and images we hold after the event. We can work to lift each. We can work to allow each to be alive with light. They can be luminous. When our anticipations and our expectations are luminous, we are alive with hope. Our hope is luminous. We can flow that light -- that luminous hope -- into our reality and into the world.
During one of the recent two One-Day events, we worked with Igniting the Embers of Hope. It is beautiful. It is powerful. In the other, we take those embers of hope to the Weaver Woman and together weave a Tapestry of Hope. Those two meditations are luminous. And I truly know the world is and that it can be different because of the work that we can do with luminous hope. We can also work with a Journal of Hope. Write down your hopes: desires, dreams, visions (passive hope) and your ideas, plans, and projects (active hope). Put them together as magic papers ... a 3" square, one for each hope. Fold those papers with intention and attention. Focus. [s] Then put them in a "Hope Chest," a box or a bowl, and let them incubate. You can also work with a crystal that is a Purveyor of Hope or one that has an Incubation Chamber. Or, you can work with a crystal that you choose and from which you get permission, and that crystal can be your Hope Amplifier. Work with the Hope Chest or Hope Amplifier, a box (or bowl), or a crystal. Place the slips of paper under or around the crystal. You can infuse your day with hope. And, perhaps, what is even more exciting and rewarding, you can infuse the world with hope.
But watch out! [s] Hope is the initiator. It will set things in motion and cause things to be. It is immensely powerful. Immensely. And it is beautiful in the hands of a magician. So have fun with hope. Okay? Thanks for asking. [s] You have sparked some ideas in me. I hope I have sparked some in you.
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