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Saturday, May 03, 2003

<  Session 1331 (Private/Phone)  >

ďA Historical Whoís WhoĒ

Participants: Mary (Michael) and Howard (Bosht).

Elias arrives at 12:58 PM. (Arrival time is 19 seconds.)

ELIAS: Good afternoon!

HOWARD: Good afternoon! How are you today?

ELIAS: As always, and yourself?

HOWARD: Much better, thank you. Wow, I had a wonderful conversation with Mary, caught up on a whole bunch of stuff, and Iím sending her energy to continue with her decision to take care of herself. (Elias laughs) Which is a message I need to listen to now and then, also.

I lost my list of questions that was on my computer. I did something to it that Iím sure a repair shop will be able to fix for me, and Iím recreating some of the questions that I might have asked you. Can we start with some images that Iíve shared with you in the past and try to identify the focuses or the people that were involved in those images?

ELIAS: Very well.

HOWARD: The first has to do with the cave where I saw the spider web being drawn upon. I was inside the cave with Mohammad. The identification that I made, which would be the same person of the marriage of Fatima, daughter of Mohammad, whom I have identified as Margot, would I be the person who is known as Abu Bakr?


HOWARD: Thank you. As I understand the writing of the Prophet, and Iím really not saying that the Prophet was illiterate because I do see him writing, but the proclamations that he made, were they first made by Abu Bakr? (Pause)

ELIAS: In a manner of speaking. Not precisely, but figuratively.

HOWARD: Would that mean that he was condensing or altering the words? (Pause)

ELIAS: Expressing similar concepts in different manners.

HOWARD: Which is something that I do very well.

The original Koran, which was a big loss to Islam, was stolen from the museum. I canít put a name to it, because it came off so quickly. That was a hand-written, first-edition account of a nephew of Mohammad? I wish I could give you a name for the person, but itís gone now. Itís been stolen.

ELIAS: And your question is?

HOWARD: Would that be like Shakespeareís first edition of his plays? Would this be like the first edition of the Koran, hand-written, totally and complete?


HOWARD: Wow. I donít know where to go with that, except I thought it was... Excuse me, Iím a little emotional here. Very, very much the source material for scholars of Islam, and itís gone. It disappeared.

ELIAS: Interesting imagery, is it not? (Chuckles)

HOWARD: Yes, it is. So maybe Iíd like to ask before I go on, why am I so emotional about that?

ELIAS: I may express to you, Bosht, you express a tremendous affinity for religious materials and expressions. In this, you incorporate an appreciation of the works, so to speak, of religious beliefs and their manifestations as historical. Therefore, as you perceive any artifact, in a manner of speaking, of these expressions to be tampered with, you express an emotional communication to yourself in relation to your appreciation for these manifestations.

HOWARD: Thatís true.

ELIAS: This is applicable to any religious expressions, regardless of their differences in their individual philosophies. That, within your focus, matters not. You incorporate an appreciation for the expressions of all of these religious beliefs and their institutions, so to speak.

HOWARD: Yes. I think I would like to declare something Ė or perhaps that was wrongly put. We have never talked about my thematic intent or a focus... I guess we have the focus and the essence, but the focus personally, as I see it, is personal freedom, liberty. That would be my impression. The theme of the essence is to explore and know all of the religions of the world. Am I correct in that?

ELIAS: In association with the theme of your focuses as essence, yes, you are correct. In association with your intent in this focus, you are partially correct. For your exploration in this focus also incorporates the intent associated with religious expressions.

Now; your impression as to the exploration of liberty and free expression is partially correct, for that is an aspect of this theme or this intent in this focus: the exploration of the free expressions of and the liberty to express different religious philosophies in association with historical events and the appreciation of those expressions in association with religious beliefs.

HOWARD: Can I follow my feelings a little bit further here?

ELIAS: You may.

HOWARD: Because I feel Iím conflicted. Greta Garbo, whoís a friend of ours, made a statement, ďI want to be alone.Ē I can empathize with that a great deal. I wish to be alone, I guess, with my thoughts and do not wish to be bothered. I donít know the circumstances wherein she said that, but thatís a big theme to me. Thatís personal freedom. Another is Solomonís tired and bored proclamation when two women were arguing over the right to possess this child and Solomon said cut the baby in half, as if to say Iím so tired of this endless baloney Iím involved with, meaning Iím giving you the choice of what to do with this child, and you have a right to either cut it in half or give it away.

These two statements to me feel very much a part of the conflict that I have, wherein I feel that Iím a very wise person, and on the other hand, I donít want to be bothered with the world or those that I interact with anymore. Iím not asking where it comes from, because itís here within me, but is there some kind of duality or duplicity that Iíve challenged myself with here in this focus that brings forth these two points of view?

ELIAS: This is not necessarily an expression of duplicity, my friend. This is also an avenue of your intent. For in this, your intent is a specific exploration, which you have been generating throughout the entirety of your focus, and in this time framework you are merely expressing another avenue of that exploration, to continue your exploration but to be continuing it in the manner of your own expression and your own evaluation of different expressions and events and manifestations within your reality, but in your own exploration and not necessarily in association with other individuals.

This is not deviating from your intent. It is merely another avenue of the exploration. As I have expressed to other individuals previously, your intent is a general theme which is expressed throughout the entirety of your focus in conjunction with your value fulfillment.

Now; within that theme, there are many, many different specific directions that you choose to be incorporating in that exploration of that theme, that intent. These different avenues or directions that an individual may choose to be exploring in association with their intent may vary considerably within different time frameworks.

HOWARD: I am going to have to think on that and...

ELIAS: As an example in association with you, in time frameworks pastly you have generated your exploration of this intent in discussion with other individuals, in interaction with other individuals, in exploration of different rituals. Now you choose to be continuing your exploration but not necessarily engaging other individuals and incorporating the interaction of their experiences or their philosophies or their opinions or engaging debate or experiencing the ritual, but incorporating a different type of exploration which is focused more inwardly. Are you understanding?

HOWARD: I do. Yes, I do. And thank you for expanding.

ELIAS: You are welcome.

HOWARD: I have another image with my windshield, which I have now taken to be you, except that you are transparent and I can see through you. I speak to you in my car when I come home. Iím not abnormal in that regard, unless the car answers. (Elias grins) One of the questions I had to myself Ė to you Ė regarded a kind of play on the thing that Margot had, the challenge she offered you one time for coming up with the most despicable historical character. (Elias laughs) You gave her a two-fer, which were both despicable and historical. We both had a chuckle over that. The ďBraveheartĒ story we saw involved this character at the time.

So my question to the windshield was there must be Ė because I feel that most of my focuses have been male Ė I certainly must have a female focus out there that was very alluring and sensual and historical and notorious, well-known in history, mysterious, and how many other adjectives can I add to the wonderful thing of being female. A name popped in my head, along with two others, and I started to laugh. I laughed because it was so funny. The name of the Mona Lisa came to mind. After that, as an affirmation, as I was turning the corner off the freeway, my legs turned numb. I had this idea that Iím sitting, posing for da Vinci and I was paraplegic. I was paralyzed. (Elias grins) So Iíve given you everything of my impression and Iíd like to know what you think about it.

ELIAS: I may express to you that your impression as to the identification of the individual of the model for this artist as a focus of yourself is correct.

Now; I shall clarify your other impression and express to you that this individual would not necessarily be classified as a paraplegic, in your terms. But I may express to you, I am quite understanding how you have generated that translation, for the impression was associated with the physical experience and sensation that you offered to yourself. I may express to you that this individual experienced that type of sensation also many times in posing.

HOWARD: Well, she was good. Talk about frozen! Now, this is such a celebration, but the world does not have a name for this lady. There is no record of who she was. Was that her name?


HOWARD: Can you help me with this?

ELIAS: (Chuckles) Shall you not offer yourself an investigation?

HOWARD: Is it a play on words? I can do this Ė itís Lisa something. Or Liza. I donít know where to go with this! This is one of those Sarah Purser things. I donít call the museum in Florence on this one, I donít think.

ELIAS: You are quite correct. (Howard laughs)

HOWARD: Well, good! It saves me a long-distance phone call.

ELIAS: I may express to you that this individual was known to many individuals by the nickname of Liza.

HOWARD: And they would be contemporary with Leonardo, so I can work with that. Perhaps Leonardoís daughter, with all the letters... No, that was Galileo, sorry. Shew, went sideways there.

Well, that was really fun and we still have a joke about it.

ELIAS: Perhaps you may bounce this off your windshield also! (Laughs)

HOWARD: Iíll say to all the women who read the transcripts, ďEat your heart out!Ē (Elias laughs loudly) My other choice, I had two others, one was Lady Godiva and the other was Venus de Milo. (Laughing) Thatís as far as I could get.

ELIAS: Now; I shall offer you one other that you are an observing essence of throughout the entirety of the focus, and that would be a contemporary, a woman Ė a contemporary of you now Ė a woman that is also quite revered for her beauty, incorporating the name of Elizabeth.

HOWARD: Yes? Oh my gosh. (Elias chuckles) Iím an observing essence of her?

ELIAS: Yes, which may also generate envy! Ha!

HOWARD: She knew Rock Hudson! Oh my god! So interesting. I donít know the stories... Oh my gosh, eat your heart out! (Elias laughs with Howard) And Michael Jackson doesnít listen to Elizabeth, whenever she gives him advice! (Elias laughs) Oh my goodness, thank you very much for that!

ELIAS: You are quite welcome.

HOWARD: Perhaps this is how I do my female energy primarily, by observing?


HOWARD: Because I donít have a whole lot of...

ELIAS: Yes, you are correct.

HOWARD: Speaking of that, I want to clarify, I think there was a mistake Ė not a mistake, a slight of hand here. I presupposed that John Lennon and John the Baptist were the same essence. Is that correct?


HOWARD: I think we said that I was an observing essence partially of John Lennon.


HOWARD: Did the essence of Christ/John/Paul fragment at or about that time? Of Christ? (Pause)

ELIAS: Did the essence of that which you identify as Jesus fragment in what time?

HOWARD: At or about his natural death in Macedonia? My feeling is that Christ fragmented, the essence of Telleth fragmented shortly after the Biblical, after the dream was pretty much being done. I have some other feelings about folks who feel to me Christ-like by their mannerisms. Iím saying this because I knew them; I knew the man.

ELIAS: Let me express to you, first of all, essences are fragmenting continuously. Therefore, I may also express to you that your impressions may be correct, for the individuals that you generate that type of association with may incorporate some fragmentation in association with that essence. Not necessarily singularly, but as I have explained previously in relation to the subject matter of fragmentation, the fragmented essence chooses the qualities that it wishes to incorporate from the essence or essences that it is fragmented from. Which in association with what you understand within your physical reality, figuratively Ė not literally but figuratively speaking Ė it may be likened to genealogies, in a manner of speaking. One essence hypothetically may be fragmented from another essence and subsequently merge with several other essences and another essence may be fragmented, and so on and so forth. Throughout that process, whatever the fragmented essence desires to incorporate as qualities that it is creating in association with the essence it has been fragmented from, it may incorporate within itself.

Each fragmentation incorporates all of the energy, so to speak, of what it has been fragmented from. Therefore, if you were viewing this in a genealogy of a linear expression within time and in association with physical individuals, it would be likened to an individual choosing to be manifest now and choosing different qualities to be incorporated in that manifestation from any other individual throughout their entire lineage.

Perhaps for centuries there have been incorporated in the individualís lineage black hair, but this one individual chooses to be manifesting with red hair and therefore chooses a quality of one within its lineage that may be from centuries past and therefore, in your terms, appears to be far removed but is not, for all of the expressions and all of the energies of every individual within the lineage is present and available in the now.

Now; as I have stated, this is quite a figurative analogy for this process of fragmentation, for there is no separation within consciousness and there is no time. Therefore, there is no expression of energy or quality that is removed.

HOWARD: So my impression of Jo H/Tyl, when I look at her, and even though her essence name is close to Telleth and Iím seeing some image there, this is not necessarily the fact that Christ fragmented and Jo is of that. Or am I just doing my energy thing, picking up some attribute of what Iím looking at?

ELIAS: The latter is correct.

HOWARD: There is also another fellow, a customer of mine, and he was talking to me and suddenly I was kind of teleported. His image was morphing back and forth between the one that I had when I was speaking to Paul called Saul on the road to Damascus in the TFE dream image. They become the same Ė same face, same height, same-same. I respect the fellow, and I started to pay attention to what I was looking at and thinking is this Paul. Honestly I donít think so, but you know what, it could happen. There is a connection there, thatís all I have to say about that.

ELIAS: And this is an essence fragmented from that essence.

HOWARD: Wonderful! So thatís valid.


HOWARD: Sometimes I identify by smells, apparently. I have odors that I go to places, things and persons by means of that. I donít need to remember their names or their faces. I even have an essence name for this fellow, something like Sawtell.

ELIAS: Actually, Sontell, S-O-N-T-E-L-L (SAWN tell).

HOWARD: Iíll be darned. Isnít that wonderful?

ELIAS: Congratulations.

HOWARD: (Laughs) Okay, Iím glad I asked that. Because we have an idea a little bit about fragmentation and whatís going on here.

I wondered also, because I backed into l600s, 17th century Britain by way of Victor Hugoís novel, ďThe Man Who Laughs,Ē I stopped at Oliver Cromwell and his idea of religious freedom and the plebian thing and his beginning as being rather a commoner at birth. I stopped right there and thought that sounds like something I would do. So would Oliver Cromwell be a focus of mine?

ELIAS: An individual which is the model for that individual.

HOWARD: So itís history before Cromwell. Who would be a model for that individual? I will work on that one.

Moving on, Iíve had this name on my list regarding Native Americans. You said to Margot in the last session regarding ďBury My Heart at Wounded Knee,Ē if I can paraphrase here, when Margot asked if Dee Brown was a focus of my essence, you said, ďAt last he has found his Native American connection.Ē (Elias chuckles) Yes, indeed. This man wrote the book that I certainly feel. But Iím not sure that you meant that Dee Brown was a Native American.

ELIAS: No. Ha ha ha!

HOWARD: In that book, one of the people that Iíve talked about, trying to fish and look for, I liked the picture of Dull Knife. Iím sorry Iím not him. Heís really a handsome dude. But one that did come out several times is the individual known as Rain in the Face, and itís repeated several times in my question list here. Would I be the person known as Rain in the Face?

ELIAS: No. (Chuckling)

HOWARD: So youíre Hunkpapa Sioux, and we assume that that was Gall, your focus.

ELIAS: Ah. Yes.

HOWARD: Where I was going was Sitting Bull, and Sitting Bull was chief and Gall was a commoner. I guess I donít know where to go with that one.

The next thing is an impression I have regarding Machiavelli. I read his book a few years ago and fell in love with it. I wish that our current president would read that book, because itís not dark and itís not cloudy, itís a wonderful expression of statesmanship and everything else. So Iím gonna ask whether or not I was Machiavelli.

ELIAS: Observing essence.

HOWARD: And the reason I have a great deal of Ė thank you very much Ė and this book helped me a great deal. Would I have been involved with the Medicis or other Italian-lord states, or even the Vatican at that time?

ELIAS: You do incorporate a focus within that time framework and location.

HOWARD: But not part of the Medicis?

ELIAS: No, but are quite aware of that organization, so to speak, and incorporate a fascination and respect.

HOWARD: Would this be the Liza woman of Leonardo?

ELIAS: No. This is another focus.

HOWARD: Moving on here, because weíre closing out, you overturn more rocks than I thought was possible to do. I walk into my room of questions and thereís no pebble in this room unturned. All of a sudden itís hazardous to walk to the bathroom, because thereís so many unanswered things out there. (Elias laughs)

Iím reading a book regarding Zarathustra Ė hard for me to pronounce Ė and the fellow is correlating Nietzscheís talks and life regarding Zoroaster and the philosophy of duality, good and evil, and how Zarathustra and Nietzscheís superman were woven together. This guy Nietzsche, Iím just going to ask was that a focus of mine?

ELIAS: No, but you do incorporate a focus which is friend to that individual.

HOWARD: Not relative but a friend.

ELIAS: Correct.

HOWARD: Would this be a professor at one of the schools that he taught at, or somewhere else?

ELIAS: Not a professor.

HOWARD: Pretty clear thinking fellow, he was. Very much before his time Ė even now, actually. A little dark, but I enjoyed his stuff.

Letís go straight to Lot, old Genesis, and then Iíll move on to Exodus. The person known as Lot who came with Abraham Ė talk about images Ė the one that holds dear to me was Lot with his daughters in the cave. I donít think I was one of the females there, I think I was Lot and that is my connection to Abraham, Isaac, Jacob, and Zoroaster.

ELIAS: Correct.

HOWARD: Moving onto Moses... Letís back up. The whole idea of Sodom and Gomorrah being destroyed by the Lord, that never happened.

ELIAS: Correct.

HOWARD: The whole thing, if I might extemporate, the whole thing was a narrative to reintroduce Lot so that he could go away and not be part of the story anymore. He was part of the story later on but only incidentally. But Sodom and Gomorrah never happened Ė it was to write out Lot, to get rid of him.

ELIAS: This was not the reason, but this was what was accomplished.

HOWARD: Iíll have to think about the reason, then.

Moving onto Moses, and I have an image again. The image is the idea that Moses suddenly realized that he was not Egyptian but was a child of Israel and going back to his people. He did something that caused him to go into exile for a while and drove him into the desert, and he ended up with Jethro. I looked at the Bible recently and I canít find in there that Jethro was the one who told him all about his heritage and the one god and Jehovah. However, itís like I saw another movie thatís not even published, where this occurred because Jethro claimed, in my mind, he was a son of Ishmael by way of ancestry, and this is who Moses was by way of Isaac/Jacob, that this was our past. When Moses went back into Egypt, sent the proclamation to Ramses... And was that Ramses II?

ELIAS: Observing essence.

HOWARD: From then on, the seven plagues became to me, in an image, like shamanism, magic, wizardry. The dropping of the staff on the floor and turning into a snake, the magicians on the other side couldnít combat it. The raining frogs, all that, to me all of that smacked of shamanic war. Not saying the invocation of god or some big power stuff couldnít have done that, but what Iíd like to have is a clarification that Moses and the wizards were doing shamanic stuff, and that was learned by way of his early upbringing in the Egyptian court, his later schooling with Jethro, and going back and putting it all together, even including the parting of the Red Sea. Thatís wizardry to me.


HOWARD: And that is what weíre capable of doing...


HOWARD: ...every one of us...


HOWARD: ...if we can learn it. Yes. Thank you!

ELIAS: You are welcome.

HOWARD: Youíve been waiting six years for me to ask that question, werenít you? (Elias laughs) And it was so simple!

I was identified long ago as the person known as Aaron, the brother of Moses, and I was wondering if that was correct.


HOWARD: That was one I doubted. If you had asked me my impression, I would have said no. But how else would I know where the mountain was, where the tablets came down?

This has been a wonderful, wonderful... Weíve wrapped up a lot, and Iíve got stones on the floor still needing to be looked at. I have one more. Our friend Marj has identified me as being a sculptor named Benvenuto Cellini.


HOWARD: One for Marj!

We have a new little feline energy whose name is Axel. Axel and Cecil have been at odds most of the time. Hopefully the two guys will be able to be friendly. Heís a wonderful little person and should be company for Cecil in years to come, if Cecil allows him to live! (Elias laughs) Iím laughing about it, but itís been a situation.

Thank you so much. Iíve pretty much exhausted the historical whoís who. I guess Iíll just have to tell the ladies of the world eat your heart out! (Elias laughs)

ELIAS: Very well!

HOWARD: Thank you so much.

ELIAS: You are very welcome, my friend. I shall be anticipating our next meeting, and I shall continue to offer my energy to you, as always! (Chuckles) In tremendous affection, Bosht, my friend, au revoir.

HOWARD: Au revoir.

Elias departs at 2:02 PM.

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