Wednesday, May 07, 2003
ďThe Freedom to Express Yourself with Other Individuals that Express DifferencesĒ
ďA Reflection Is Quite Different from a MirrorĒ
ďThe Influence of Beliefs Is Evidenced in What You DoĒ
Participants: Mary (Michael) and Don (Allard).
Elias arrives at 10:07 AM. (Arrival time is 15 seconds.)
ELIAS: Good morning!
DON: Good morning, Elias.
ELIAS: (Chuckles) And how is your adventure?
DON: Oh, it has its ups and downs. (Elias laughs) Itís definitely an adventure. Well, shall I start in?
ELIAS: Very well.
DON: I was just talking to Michael before the session, and she says that she woke up feeling a little bit in a funk this morning, something unusual for her. She said that she didnít really know what it was about. I wondered if that had anything to do with her picking up my energy before the session.
DON: Oh, so Iím in a funk today! (Elias and Don laugh) Letís see, I have a few questions for some other people.
ELIAS: Very well.
DON: One is for Lou. I think his essence name is Barrah, but Iím not sure. Heíd like to know the orientation and essence families, belonging and alignment, of his friend Michelle. He offered Zuli as one of them.
ELIAS: Alignment. Essence family, Ilda; orientation, soft.
DON: This is a question for KC/Nanaiis. She wonders if her brother in a future focus is named Phillip. She knows that this is a focus of a Vold essence. She wonders if itís Jene, and if itís not Jene, if itís me, Allard. And if itís neither of us, she doesnít want to know the essence.
ELIAS: (Laughs) The second impression is correct.
DON: Oh, itís me!
DON: How about that! Now I have a few questions from Allesander. One, is Sandyís Chicago gangster focus an infamous fellow whose name would be recognized today? His impression is yes.
DON: If yes, then did he move from New York City to Chicago to ply his gangster trade?
DON: His next question Ė does Sandyís Japanese World War II focus survive the war? His impression is yes. (Pause)
ELIAS: Yes, but not long.
DON: Was he an ace?
DON: Was his name Saburo Sakai?
ELIAS: First name correct. (Pause)
DON: Shall I continue?
DON: I have just a very few impression questions myself Ė a little more than that, maybe. One is Iíve been trying to get sort of a feel for the scope of counterpart action, that is, counterpart action between my focus and other focuses. A number came to me that was an approximate a number of other focuses I engage in counterpart action with, either two-way or one-way. The number starts with a four, but I couldnít tell if it was 40-something, 400-something, 4000 or even 40,000. I wonder if thatís even a meaningful question to ask in this moment. That is, how many other focuses do I have counterpart action with?
ELIAS: Approximately four million.
Now; that fluctuates, you understand.
DON: Yes, of course.
ELIAS: Very well.
DON: Four million! Ah, I thought maybe it was big! (Elias laughs) This is typical, one would say, also? Is that right?
DON: Is it very easy to say within that number how many are one-way counterpart Ė have counterpart action to me but I donít to them?
ELIAS: That would be challenging, for that action is quite variable and does fluctuate considerably.
DON: I asked you last time we spoke about some counterpart actions I have with well-known musicians. I think I have considerably more. I had thought that reflects an interest of mine, having counterpart action with musicians; but given four million, it probably doesnít reflect any particular interest. Does that make any sense?
ELIAS: Yes, I am understanding. But I may express to you that for the most part you may be assured that you do engage counterpart action with individuals that express any quality that you do incorporate an interest or a preference with.
DON: A few weeks ago I was spending the weekend with Allistar, focus Keith. I had about a half hour, an hour burst of a lot of impressions. I wonít go through all of them, but I would like to see if you confirm that I saw sort of an apparition of Ayla next to him holding her hand on his chest.
DON: What was she doing?
ELIAS: Which I also validated in the discussion between that individual and myself. (1)
DON: Oh! I havenít spoken to him. Iíll talk to him about it, then.
ELIAS: Very well.
DON: Less so very recently, but a few weeks ago I felt Lazour engaging me a little more actively, or I allowed more objective awareness of it. Is that correct?
DON: Itís hard to put into words. I feel like overall what he was lending helpful energy with was a lessening of my own rigidity, both showing me or helping me in becoming more flexible and also in playfulness.
ELIAS: Yes, you are correct.
DON: I had this session with you rescheduled five times. Every time that it happened, I could see that I didnít feel prepared for that session in some way, or else that something was coming very soon that I would want to discuss with you in the session. Is that reasonably accurate?
ELIAS: Yes, you are correct. I am acknowledging of you in paying attention to yourself.
DON: Itís curious that today I feel... Well, one thing I learned or realized is that I donít really need to go through the long string of impression validations that Iíve been doing with you.
ELIAS: (Chuckles) Allowing yourself to trust yourself more now!
DON: And I guess that trust is well placed, I suppose, isnít it?
ELIAS: Yes, and I may be acknowledging of you in that expression also and offering my congratulations. (Laughs)
DON: Oh, thank you. (Elias laughs) As it happens, after rescheduling the session several times Iím left with fewer questions every time now. Now I donít have many.
This weekend was difficult for me and I felt like I was really showing myself... I felt like I was really bludgeoning myself, in fact, for not fitting well within mass beliefs. As part of that, before Iím talking about that a little bit, I wonder if I could get the orientation of some of my family members that I was with this weekend.
ELIAS: Very well.
DON: My son Chris is common?
DON: My father is common?
DON: My brother-in-law is common?
DON: My sister Deirdre is soft?
DON: My brother Sam, he fools me a little bit. I would have thought him common for a long time, but now Iíd say heís intermediate.
DON: He didnít switch orientations, did he?
DON: And my stepmother Cathy is common?
DON: I felt like I was just immersed in what felt, or at least I was judging, as maybe a sea of commonality this weekend, and I just didnít fit. I was creating feeling judgments all around. Of course, itís all my perception and I know that, but I donít really know what to ask about it. Like I say, it was difficult and maybe I could explore it with you somehow.
ELIAS: Very well.
Now; in this experience that you offered to yourself, what may you view now as having been an opportunity?
DON: Well, it was an opportunity indirectly. I think there were several opportunities. One thing that Iíve noticed is something that I got from a recent session, recently published, where you said that itís very useful to us to recognize that we have choice even if we donít identify what those choices are. I think, for one thing, Iíve been staying aware of that. Itís given me an opportunity to stay aware of that. I feel like Iíve been choosing a little more to my liking in some ways, just the last few days.
Now; let me also identify with you, you presented to yourself an experience in which you also offered yourself the opportunity to be aware of your preferences, to be aware of differences and the preferences and expressions of other individuals, and the opportunity to engage your choices in association with your preferences and your freedom to express yourself by receiving the expressed energy and engaging the action of manipulating that energy in a genuine manner, without judgment, and configuring it in a manner that allows you to respond in a different manner.
Now; this is not what you actually did, but this is the opportunity that you presented to yourself, to engage other individuals that expressed differences. In this, now you may examine that experience and offer yourself more information in more clarity, and therefore allow yourself to enact this direction as it may be presented within your experience again.
Now; this is actually quite significant, for it allows you the opportunity to examine your responses and the expressions of other individuals. As other individuals express difference and incorporate different actions, different opinions, different choices, different preferences, and you allow yourself to hold your attention upon you, recognizing and being more aware of your preferences, you may allow yourself to discover that differences do not necessarily generate odds. For you may be expressing yourself freely in association with your preferences and also allow other individuals to express their preferences, knowing that neither is an absolute. Preferences are merely preferred beliefs in which you form opinions concerning them, and in this, none of them are absolute. They are merely the expressions of each individual in what they prefer.
Now; this does not express that any one individualís preferences or opinions or choices or expressions and how they express themselves are any better or worse than any otherís; they are merely different. And if you are not generating a threat in association with other individualís expressions, you also shall not generate the expression of justification or blame.
Now; let me also express to you that it is unnecessary to even agree with another individual. In actuality, you may be engaging an experience with another individual and be quite in disagreement with the other individual and also not express judgment. This shall configure your energy quite differently, allowing for a cooperation rather than conflict Ė or rather than restriction and receding, which is another expression of discounting yourself and not allowing yourself to freely express yourself and your preferences. You may be in disagreement with other individuals and also not generate odds with them, for if you are not expressing a judgment in association with the disagreement, the energy is configured quite differently.
DON: Now, the way it felt to me objectively, perhaps because of things Iím not noticing, is that I was not being judgmental but I felt that I was being judged by others, and then retreated a lot from that. But looking at it, that makes me think that I really am judging them, whether itís spoken or not, and thatís whatís generating the imagery and thatís whatís behind the imagery I generated of them judging me.
ELIAS: Partially, not entirely.
Now; I have stated many times that every expression within your reality is a reflection of you.
Now; a reflection is quite different from a mirror. A mirror is an action in which you may be interactive with another individual, or even a creature, and that individual may be expressing some action or some interaction with you that is very much the same as what you yourself are projecting.
Now; at times this occurs, but for the most part what you engage with other individuals is a reflection.
Now; that reflection may not necessarily be concerning some action or some expression that you are actually projecting at the time, or it may not necessarily be an expression that you are incorporating within yourself at all, but the reflection is presented to you to allow you to notice yourself and how you are responding and how you are being influenced in your response.
Now; reflection is precisely that. It reflects some element within your reality and your experience Ė but it may not necessarily be a mirror action. Therefore in this example, another individual may be expressing a judgment, and you may not necessarily be expressing a judgment also. But what is being reflected to you is the opportunity for you to receive that energy and choose how you shall respond rather than expressing the automatic responses. Are you following thus far?
ELIAS: Let me offer another example. Hypothetically, an individual may be interactive with another individual, and one individual may be expressing judgment and anger to the other in differences within their opinions.
Now; the second individual may receive that energy, and in paying attention to themselves, recognizing their own opinion and their choices, trusting their preferences but also knowing that they are not absolutes, the second individual would not respond in defense, for it is unnecessary. For it is recognized that the first individual is merely expressing their opinion, and they may be expressing a judgment in conjunction with their opinion and in conjunction with their perception of the threat of difference. But in trusting oneís self and oneís choices and direction, there is no perception of threat. Therefore, there is no necessity for defense or justification.
Now; in this, as you engaged this interaction and this experience, you expressed both Ė one element of your own expression of judgment, regardless of whether it was expressed in language, and also one expression of attempting to provide yourself with an evaluation of how to be responding if you are paying attention to yourself.
Now; what you did was what I expressed, and receded.
DON: Very much, yeah.
ELIAS: And what is expressed in that action?
DON: Yes, that was one of the other main issues Ė youíve already discussed this somehow Ė that I wanted to bring up. I would like to hold onto my energy a lot less tightly than I do. I think that I hold onto it very tightly all the time, nearly all the time, and it creates a lot of anxiety and tension within me. Is that true?
ELIAS: Yes. (Pause)
DON: A couple of things that you said just now that seemed key to me in reducing this anxiety and allowing my expressions to come more freely, are both paying attention to myself and... Iíve forgotten the other one! (Laughs)
ELIAS: (Chuckles) Paying attention to your preferences and your choices, paying attention to how you are receiving energy and how you choose to configure that energy in association with trusting yourself, and therefore how you choose to respond.
DON: This weekend did feel very significant, like a significant noticing for me. It reminds me a little bit of the duplicity wave that I went through in December and a little later, in that I was showing myself things that I do automatically all the time. What was different this weekend was the degree of noticing.
ELIAS: Correct, which is significant for it offers you information that you may explore and therefore become more clear and more familiar and aware of yourself.
DON: So there is still movement?
DON: Iím still experiencing movement then.
DON: I knew that.
ELIAS: Ha ha ha! This is quite significant, my friend, for you are moving into a new exploration of genuinely moving in more of a familiarity of yourself.
Now; the manner in which you accomplish that is to be recognizing your automatic responses and what those responses actually are, what the significance of them is Ė not merely the action but what that action means, so to speak, and allowing yourself to examine, in your terms, in much more depth.
In this experience as you identify that you receded, that is also an action. It is not a lack of action. In that action, you recognize what beliefs are influencing that action Ė one of protection but also of threat. Therefore, you may also examine that this is an automatic response that you engage, but you now begin to recognize the reason that you engage this automatic response.
Now; you may begin to evaluate the influences of these beliefs. For individuals in this time framework, yourself also, may be becoming much more adept at identifying beliefs, but now you move, in a manner of speaking, a step further and begin to recognize the influence of those beliefs, for the influence of those beliefs is what generates automatic responses.
Automatic responses do not require your attention. Therefore, they may be viewed as difficult to identify, and they are not translated accurately by thought. For as they do not require attention, your thought process is not being offered accurate information and therefore is not translating accurately. This may be quite confusing and also generate a considerable expression of conflict and anxiety, for your thought process moves in a different expression than what you are actually generating, what you are actually doing.
What occurs is that your avenues of communication become activated to offer you information in relation to what is occurring and what you are actually generating, but your natural inclination is to pay attention to thought. Therefore, the communications become clouded or muffled.
DON: And consequently, I could imagine, when Iím not using thought to get an accurate translation, then the signals will become louder.
DON: And thatís one source of the conflict, then.
Now; let me also remind you, the point in all of this action is not to be ignoring thought but to be engaging it more efficiently and more accurately to incorporate the action of using thought in its design. But in order to accurately use thought in its function, you must be offering it information, and the manner in which you offer it information is to pay attention to what you are doing and what you are communicating, both.
Now; you recognized in the moment in this experience with your family what you were doing in receding.
ELIAS: But you were not paying attention to what you were communicating to yourself, which was identifying to you what was occurring within you in relation to your beliefs and the influence of your beliefs.
DON: Now, Iíve been creating some real work difficulties also, and I have a feeling that everything youíve said would apply here directly. Thereís more imagery of the same type that I am presenting to myself. Iíd like to talk to you a little bit about it.
ELIAS: Very well.
DON: Iíve reached a point where... What do I want to say about it? Iím very unhappy with my work anymore and yet feel a victim to circumstances and feel that I need to remain in it. Itís becoming more and more uncomfortable, maybe because the signals are getting louder and Iím not translating with thought well. I enjoy it less and less each day and my performance is worse each day, and yet I remain. Iím not really sure what my payoff is.
ELIAS: What is the expression of your conflict?
DON: My conflict is between what I am doing there and what I feel like I should be doing there.
ELIAS: Which is?
DON: Which is working harder than I do, accomplishing more there objectively than I do.
ELIAS: Is this what you want?
DON: Well, thatís why I guess Iím bringing it up. Iím very confused about it.
ELIAS: Or is this what you perceive that you SHOULD be doing?
DON: Itís certainly what I perceive that I should be doing. Itís not what I want to be doing.
ELIAS: What DO you want?
DON: What do I want?
DON: I donít know what I want. I want to be doing something else and I havenít identified it. I could talk about something I might like to do, and that brings up the issue of my lack of trust in myself with regard to it. Iíd like, say, to write, rather than do what I do, but I have practically no trust that I could earn a living doing that.
ELIAS: Ah ha!
DON: I guess, to relate it to what youíve been saying, I can see the beliefs behind it, but I still feel powerless to them.
ELIAS: For you do not recognize the strength of their influence and how they influence in many different manners, not merely one. It is quite general to express to yourself that you recognize that you do not trust your ability to generate an income in engaging the action of writing.
Now; do you recognize how general that statement is? What are you actually identifying? (Pause) You have not identified a belief.
DON: Yes. What have I identified...
ELIAS: And you have not identified the influence of beliefs. You have merely identified an expression of a lack of trust.
DON: Yes, which is the result of the influence of beliefs.
DON: And I havenít identified the beliefs. The beliefs, they seem so numerous that now itís almost impossible to list.
ELIAS: Perhaps begin with the most obvious.
DON: Well, thereís a belief that I need money to survive. No, thatís not the most...
ELIAS: This is not associated with the action of writing. What prevents you from engaging that action?
DON: Ah! I see. That Iím not good enough at it.
ELIAS: And how may you engage that evaluation if you have not engaged the action?
DON: I canít.
ELIAS: (Laughs) Therefore, that is a speculation. But that is also an excuse for it is not a genuine evaluation, for you have no action to evaluate yet.
DON: Right, and Iím making an excuse I would say out of... Youíre approaching a point that Iíve thought about. I know youíve talked about the difference between what we think we want to do and what we do. I certainly notice that I say I might like, say, to write, but I donít find myself doing it.
ELIAS: Now; let me also clarify to you, there are many times in which your thinking may be somewhat accurate but incomplete. For just as we are discussing now and you are beginning to recognize, the vagueness and the generality that you are expressing to yourself in association with this subject matter and that you have not identified the beliefs that influence you to prevent yourself from engaging this action, but you have not identified your automatic responses or your influences. You also have not identified your preferences.
Now; in this, as you are not offering your thoughts information in specifics, it is offering you a general translation Ė perhaps you might want to engage the action of writing. This is your partial translation. But you do not engage the action Ė not necessarily that you do not want to engage this action, but you have not offered yourself any other information. Therefore, you are unclear.
Now; it may be that what you think you want and what you actually want are quite different, and many times they are. Many times what you think you want is a translation of what you want, but it is a general translation and it may not be precisely accurate. It is associated with what you know.
DON: And heavily influenced by beliefs automatically.
Now; in this, what may you speculate in this moment as being a belief that you automatically respond to? And let me remind you, automatic responses are actions. Influence of beliefs is evidenced in what you do. Therefore, it is identifiable through what you do.
Now; what may you attempt to identify as one belief that you are automatically responding to in relation to this idea of possibly wanting to engage the action of writing?
DON: I believe that itís an impractical way to earn a living and I respond automatically by discounting my ability to do it.
ELIAS: Now; this also is general and is associated with your recognition and identification of the expression of fear. What motivates the fear? (Pause)
DON: To some degree, thereís a fear of judgment on my fatherís part, because I work for my father currently.
ELIAS: This is an aside. This is not directly associated with what we are discussing. This is quite an aside.
Now; let me offer to you, first of all you incorporate a belief concerning discipline. In this, one of the beliefs that influences and motivates your fear is that of discipline, that if you are engaging this action of writing, you must be incorporating an expression of discipline, and you view yourself to not incorporate the type of discipline that you perceive is necessary to be engaging this action.
Another belief concerns directing yourself, not depending upon any other individual in a scheduled and regimented time framework to direct you, but depending upon yourself to direct yourself in that manner.
Now; remember these are beliefs; therefore, they are not absolute and are not necessarily applicable to the action of writing. But they are expressed beliefs that you incorporate, which means they are quite real and they are influencing.
Another expressed belief that you incorporate in association with discounting yourself is that the incorporation of writing should be engaged in association with oneís experience, that a successful writer shall incorporate this action of writing in association with what they know and that is the expression of their experience.
Now; in association with yourself in discounting yourself, you view your experience to be not valuable enough or interesting enough to be expressed and therefore generate success.
Now we have identified three very strongly influencing beliefs!
DON: Very strongly! Itís funny that I recognize them as you say them, but I felt at such a loss in noticing them myself. I guess that just reflects how strong their influence is and how automatically...
DON: ...I align with them.
ELIAS: Correct, and this is the point, my friend. This is what I have been expressing to you all continuously. This is the importance of paying attention to yourselves and allowing yourselves to genuinely become familiar and recognize your beliefs. For in the recognition of them, you may begin to evaluate what their influence is, how that affects your choices and how that affects what you do, in which you deny yourself even the attempt at some expressions for the influence of the belief is so strong that you do become a victim.
In evaluation of those influences and in evaluation of the belief itself, you are not eliminating the belief. You recognize that it continues to exist, but you also recognize that it is not an expression of truth. It is a belief and it is not absolute, and therefore, regardless of the belief, you incorporate choice. Therefore, you may be recognizing that you incorporate an expressed belief.
And remember the definition of expressed beliefs. You incorporate every belief within every belief system within this reality; you express some. They do not require thought and MOST of them are not identified Ė but you may identify them in paying attention to what you actually DO. For what you do and what you choose is influenced by the beliefs that are expressed.
Now; one expressed belief that has been identified is that of discipline.
Now; what is the expression or the association within your perception of discipline? That you must be incorporating your time in a specific manner and engaging the action of writing in a specific manner for a specific incorporation of time within each day.
DON: Right, a schedule.
Now; recognizing that this is the identification more clearly and more specifically of your expressed belief of discipline Ė not merely the word discipline, but actually defining to yourself what that means within your perception Ė you may also recognize that that is not an absolute, that it is also reinforced by mass beliefs but it is not an absolute. Therefore, you may incorporate the action of writing in whatever manner you choose and in whatever schedule or lack of schedule that you choose. You may even incorporate the action of writing without writing.
DON: How is that?
ELIAS: (Chuckles) I shall suggest to you, offer that question to Michael.
DON: Iíll do that. Speaking of writing, Iíll try to make this brief. First, maybe three nights ago I had the idea that you and I were exchanging energy, at least in a dream, using imagery of writing, as if we were writing to one another. Was that...
DON: Were we actually either writing together or writing letters to one another?
ELIAS: Within the imagery, yes, and within the energy expression, yes. Which, in actuality, was associated with this discussion.
DON: Jene and I have been discussing writing a book and working on it a little bit, but because of all of the influences of beliefs youíve identified and some yet to be identified, we havenít done a whole lot yet. But we both have the impression that someplace this probable book already exists. Would you...
DON: Would that be true in general of any time anybody even conceived of writing a book?
ELIAS: Yes. Whether you choose to insert it into this reality or not is your choice.
DON: I had a dream where the phrase ďthe way of the thin white ropeĒ was associated with this book, not necessarily as a title, but I donít know how to interpret that imagery. Anything you can say about it, or is that too...?
ELIAS: Perhaps as a chapter.
DON: Well, I have a lot of other questions suddenly, but itís time to go. (Elias laughs) Iíll be speaking to you soon, I think. I have another appointment here coming up in a couple of weeks.
ELIAS: Very well. Allow yourself to be open, my friend. Pay attention and allow yourself to view what you are exploring, not in black and white terms but allow for many possibilities. (Chuckles) I shall be anticipating our next discussion and perhaps it may be as invigorating as this one!
DON: Oh, good!
ELIAS: Ha ha ha! To you my friend, as always, in great affection and encouragement, au revoir.
DON: Au revoir.
Elias departs at 11:11 AM.
© 2003 Mary Ennis, All Rights Reserved.