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Wednesday, December 08, 2004

<  Session 1671 (Private/Phone)  >

ďGiving UpĒ

ďHow Do I Stop the Doubt?Ē

Participants: Mary (Michael) and Steve.

(Eliasí arrival time is 14 seconds.)

ELIAS: Good morning!

STEVE: Hello, is this Elias?

ELIAS: Ha ha! Yes.

STEVE: Do you remember me? Itís been a long time.


STEVE: Did you think I was dead?

ELIAS: No! (Both laugh)

STEVE: Well, you were right. How have you been?

ELIAS: As always, and yourself?

STEVE: Iím always in good spirits, at least. It seems I canít get rid of this damn disease, which is, of course, why Iím calling you again. Itís beaten back every attempt Iíve made to beat it. If I could read you a summary of whatís been happening since I saw you, that would help, because itís important you know all the facts. Is my voice staying on the line?


STEVE: Can you do me a favor? If you didnít understand a word I said or sentence I said, or you want me to repeat it, or if you have an interjection to make because you have an idea that pops into your head while Iím reading it, if you could just interrupt me, just say stop, then Iíll stop and you can make a comment. Or you can make your comment at the end, either one.

ELIAS: Very well.

STEVE: If I speak fast, can you understand?


STEVE: You once told me that the subjective awareness gives us diseases Ė of course, in harmony with the objective awareness and all that Ė for one of two reasons: for the experience, or for us to learn something, and we will not heal the disease until, in the former case, we get enough of the experience, or in the latter case, until we learn what we were supposed to learn. Is that accurately stated, Elias?

ELIAS: Somewhat.

STEVE: Do you know the term N-I-R-A-A? Itís an acronym. It means notice, identify, recognize, address, accept.

ELIAS: Very well.

STEVE: We call it Niraa, for short. That would rule out Niraa, right, because Niraa isnít one of those two categories for getting rid of diseases. Is that correct?

ELIAS: Not necessarily, for any expression that you incorporate within your focus, any experience is influenced by beliefs, and therefore, that is also a factor in...

STEVE: Oh, so you might have to overcome both hurdles, then? Youíd have to learn what youíre supposed to learn or experience what youíre supposed to experience, and maybe also overcome a belief thatís interjected itself. Is that correct?

ELIAS: ACCEPT the belief and choose different influences, yes.

STEVE: Good answer. Very good.

Now, I believe I understood full well, as of a year and a half ago, what my subjective awareness wanted me to learn by this disease. This is what you and I sort of worked out together, the lesson being not to use certain categories of things that it didnít want me to try to psychically. It didnít want me to be intrusive, in the sense of, I suppose... Thereís many things, I guess. It wouldnít want me to give somebody a stomachache, it wouldnít want me to tell somebody that they love me Ė basically certain categories of things. I found out by the fact that I would get worse symptoms when I would do those things that it didnít want me to do, and I stopped doing it. For like six months I didnít do any of that; I swore off it forever.

The disease still didnít lift until I initiated a mantra that made it impossible for me to succeed psychically and telepathically Ė and I know you donít necessarily agree with these words or these concepts, even. But at any rate, I wrote this mantra out that made it impossible for me to have a successful psychic attempt that my subjective awareness disapproved of. In other words, I made it so that whatever it is that I try to do psychically, if my subjective awareness disapproved of it, it would not succeed; it would be null and void.

I asked my subjective awareness Ė I had a way of asking; at that time, I was more, I suppose, psychic or attuned or I wasnít blocked Ė when it would lift my disease, and it stated in 15 days at 12 noon. So in 15 days, at 11:30, my disease starts to lift. The symptoms start to disappear like they never have before, and I get this rush of pleasure. I said god, this mantra worked, and itís really going to lift it!

I kind of panicked, because I was afraid that I would say something, some random thought like I hope such-and-such a guy gets a hernia, and it would happen. So I wrote a mantra out that made only my written thoughts psychically active and my inadvertent non-written thoughts would be null and void. As I wrote that, I miswrote it so that I cancelled the mantra that had apparently appeased my subjective awareness, and instantaneously, without me expecting it, this process stopped. It was all over. So that was more evidence that that mantra did the trick.

That exact same thing reoccurred every 15 days, at the same minute! Each time I would hope that it wouldnít happen again, that abortion thing where it stops, and every time I would think that, it would stop. My own worry would create the stoppage.

ELIAS: Correct.

STEVE: That happened at least ten times. Everything I would try to do to avoid that, to not even think about anything like that, failed, and a flash thought would pop into my head for half a second. That would be all it took; it would stop again. Then I consulted someone named Kris Ė do you know him?

ELIAS: I am aware.

STEVE: I told him that I stopped doing anything for a while. I didnít do anything to try to get rid of this problem for a while. Thatís what I did for three weeks, and this is what happened. It did reduce my symptoms not to think about it, no question about it. But when I would do certain things psychically or I would do something that drew attention to myself Ė like, I have a way of healing, and I would start telling people about it or write about it on the Internet Ė every time I would do something to draw attention to myself, this process of lessening Ė which was much, much slower than the one I just described every 15 days; it was very gradual Ė would stop and I would go back to full symptoms again.

So that, to me, was telling me that I have a belief thatís in addition to this psychic rule of my subjective awareness. I have a belief that also doesnít want me to use my psychic ability to garner any fame. It doesnít want me to try to heal people, which would draw attention to myself. Little things like going over and debating students heatedly on an issue would bring the symptoms back, and I thought what the hell is that? In other words, I have this part of my psyche, a belief system that Iím not supposed to draw attention to myself.

So I mentioned this to Kris. He looked at a past life of mine, and he said that in Egypt I was the daughter of some kind of spiritual guru-woman who was Muslim. The Christians didnít like what she was doing, and so in front of the daughter Ė I was the daughter Ė they killed her and tore her flesh off. It so traumatized the daughter that she vowed never again to draw attention to herself like her mother did, and she sent a message to all future lives not to draw attention to themselves, according to Kris. I have no idea if this is correct, necessarily, except that when he was telling me this story, before I even knew that was coming out, I had a mini panic attack like I was actually remembering it.

What is your comment on that? Do you have the same reading, or do you disagree on that Egypt scenario?

ELIAS: I may confirm, yes, you do incorporate another focus, and what has been offered to you in information concerning that focus in that location is correct, although I may express to you somewhat differently and express to you that you are drawing that energy to yourself in reinforcement of your choices in this focus. That focus is not dictating your choices.

STEVE: But am I like starting the ball rolling?

ELIAS: Not necessarily, but it is influencing, for you are drawing that energy to you in....

STEVE: I understand that. I understand that the objective awareness can cancel that out any time it wishes and not go along with it...


STEVE: ...but it is going along with it.

ELIAS: Yes, I am understanding.

STEVE: By the way, is Kris in the same category as you are? Is he like a soul brother, so to speak? Is he like Seth is to you?


STEVE: Heís different?


STEVE: How would that be? Heís just a person that died.

ELIAS: But that is not necessarily an essence that I may be continuously interactive with.

STEVE: Right, but heís in the same boat, so to speak, right?

ELIAS: In what capacity?

STEVE: He doesnít have any features. Heís not like in a different dimension or something, right? Heís part of your group of people that were once on Earth that are dead.

ELIAS: Yes, yes.

STEVE: Can you explain why his voice, when it goes through Serge, does not stimulate my immune system Ė and I have a way of knowing that Ė and yours does, just hearing your voice over the phone?

ELIAS: That would be differences in vibrational qualities, and what you resonate with and what you do not necessarily resonate with.

STEVE: But thereís no real difference between you two as posited, then?

ELIAS: I may express that the intent may be influencing, and the volume of energy which is projected through the energy exchange may be different and therefore less affecting.

STEVE: But you and he are privy to the same information?


STEVE: Thank you. Now, I would have no way of knowing if this abortion thing on the fifteenth day Ė the flash of doubt about whether it would continue Ė was just a convenient way for my belief, which was starting to become influential, to prevent me from... Because I am a telepathic, real telepathic; I was before it started. I was in the top rung of people that were able to manipulate their energy properly, I guess you would say it. Everybody has the same ability but they canít all use it. I was able to use it. If I lost this disease, I would be able to use it again, and that would draw attention to myself.

I thought maybe my flash of doubt was really orchestrated by my inner self to prevent that from happening. Thereís two possibilities, that my own doubt, per se, triggered it, and the other possibility is that it was just a convenient hook for my belief to stop it, to make it look like I had done something wrong Ė I doubted, which caused it Ė but it would have happened even if I hadnít doubted. Which one of those two do you think it is?

ELIAS: The doubt.

STEVE: So youíre saying if I hadnít created that doubt in myself, right now Iíd be disease-free, that it was all in place for my inner self to allow that to happen at that time until I doubted? Is that what youíre saying?

ELIAS: Possibly, but that also would be dependent upon whether you are actually allowing yourself to receive the information that you are offering to yourself and understand it and apply that.

STEVE: What information are you talking about?

ELIAS: In this situation, which we have discussed previously, you are offering yourself information in conjunction with these abilities and in association with these abilities and efficient usage of them Ė one of which is to be sharing with other individuals but not to be attempting to instruct.

Now; as you have stated, you notice if you are engaging debate with other individuals, you increase symptoms. This is a significant communication that you are offering to yourself, for that action of debate is counterproductive. For in that action, regardless of how you engage the action and whether you think you are merely engaging a stimulus with other individuals, what you are actually doing is attempting to convince other individuals in alignment with your opinion.

STEVE: Then youíre not going to go along with Krisí theory that I have this belief that I shouldnít draw attention to myself. I suppose neither one of you can be absolutely certain. So that is not the belief, and maybe I would get more symptoms through these two things that I said, whereby I try to tell people how to cure their disease with this method I found and also this debate thing, but not as a result of drawing attention to myself Ė because it might make me famous if I discovered a cancer cure or something Ė but because of what you just said.

ELIAS: That is a belief that you incorporate that is an expressed belief, that...

STEVE: You mean my drawing attention problem?


STEVE: Influenced by the Egyptian?

ELIAS: Partially. But...

STEVE: You have to understand that I donít feel that consciously at all. I have no fear of drawing attention to myself; I seek it out.

ELIAS: I am understanding. But what you are offering to yourself is information concerning attention, that it is not necessarily bad or wrong to generate attention and to draw attention to yourself of other individuals. It is the manner in which you acquire the attention which is significant.

STEVE: Iím not getting the message that itís bad to draw attention to myself; Iím getting the message that itís dangerous because of this act that happened in 500 A.D. or whenever.

ELIAS: I am understanding, and also now it may be also, if you are generating that attention in certain manners. If you are generating that attention in a manner that supports and promotes polarization or extremes or that is expressed in instruction rather than sharing, and you are not expressing acceptance, it may be somewhat dangerous now also. This is the reason that you are offering yourself this information.

STEVE: I get it. So from now on, letís say I was going to tell people about this way I found to cure a disease, stimulate your immunity, I would not be trying to get them to do it?

ELIAS: Correct.

STEVE: I would just put it out there objectively and say this worked for me and if you want to try it, fine.

ELIAS: Yes. That would be more of an action of sharing and allowing the acceptance of differences, rather than attempting to instruct other individuals and generating the expectation that they must incorporate specific actions.

STEVE: That would explain why hardly anybody is willing to try it. Itís so simple, itís free, you can start in one minute, and hardly anybody tries it. Thatís probably why.

I saw some results from not doing anything. By the way, the last thing that you said to me in our last interview was, I had said, ďYou know, Elias, Iíve been paying attention to the symptoms of this disease, which is one way you say we have of finding out whatís going on inside, for 20 years, and I get nowhere,Ē and you said, ďDo nothing. Do nothing.Ē Iíll get back to that. Anyway, I tried that, and since it actually had some effect in the lessening of the problem, doing nothing, I tried it again. I also didnít do anything to draw attention to myself, because I found out about this problem as you now redefined it. I didnít have that information then. So I did nothing to draw attention to myself, period. I didnít push my disease cure, and I didnít debate with anybody.

Then I thought if it stems from this Egypt deal, maybe it doesnít like me to do anything that draws attention to myself. I like to take my shirt off when Iím walking on the bike path. I had that in mind, and I thought Iíd take my shirt off and see if the disease goes back to the high degree that it was, and it did. Then I did another thing Ė I canít remember exactly, but it was along that line Ė and oh, Iím not supposed to do that either! I accumulated a list of about ten things, including even talking Ė even saying something to myself in my own apartment where nobody can even hear it unless they just happen to be walking by. It would just be like two words anyway, and it wouldnít be that embarrassing or anything.

I thought whatís happening here is either this belief is mushrooming into anything that I can even think about that might draw attention to myself when it didnít have that objection in the first place, or that my wondering if this was a problem has an effect of creating it to be a problem. Which one of those do you think it was?

ELIAS: Both.

STEVE: You think I was giving my belief an opening to do even more of what it was doing?

ELIAS: Yes, for you are generating a concentration with it. As you concentrate in any particular direction more and more, you feed that concentration more and more energy, and therefore, you create precisely what you are concentrating upon.

STEVE: The other thing is you agreed that I also fed it by consciously thinking ďgee, I wonder if thatís a problem,Ē for the same reason, I suppose, right?


STEVE: The solution to that, if I decide to give up again and do nothing, is to not even think about any of that stuff. Would that be correct? Except for what you said about donít draw attention to myself in other than a sharing way.

ELIAS: Correct.

STEVE: Other than that, just forget about the whole damn thing so I donít concentrate on it?


STEVE: Is that the essence of giving up? You talk about, in your Niraa, you do the first three, and then in the fourth stage, if you havenít accepted it by then, what happens is what weíve programmed for ourselves to think ďI give up. I canít deal with this; I canít answer it; I canít solve the problem. I give up.Ē Is that the same solution of doing nothing that youíre saying to me?

ELIAS: In a manner of speaking, yes. For in that expression of what you term to be giving up, you release energy, you allow yourself to stop forcing energy in opposition to yourself, and you allow yourself to stop struggling with any particular belief. That interrupts your concentration and therefore allows you to relax. It dissipates whatever you are creating that you do not want to create.

STEVE: Say that whole sentence, that whole last phrase.

ELIAS: It allows you to interrupt your concentration in association with the belief, and therefore, it dissipates the energy and allows you to relax and not continue to generate the expression that you do not want.

STEVE: So thereís basically two reasons that you are now giving me for giving up. I wonít be concentrating, which feeds this belief of not wanting to draw attention to myself, and also as part of Niraa, that is a method that I could use. So thereís two reasons for playing it that way?


STEVE: When I try to play it that way Ė Iíve tried to give up for various periods Ė flash thoughts would come into my head like ďI wonder if that would work,Ē or ďI wonder if Iím doing this right,Ē all that sort of thing, so I tried to abolish those thoughts. If certain things come into my mind, just get rid of them, donít deal with them in any way?

ELIAS: Do not force energy in opposition to them, but merely acknowledge the thought and not necessarily generate an action in association with it.

STEVE: But once you give yourself license to have these thoughts, more of those thoughts are going to come into your head, and theyíll just consume you. Thatís what happens to me, at least.

ELIAS: Which may be significant for you to be engaging distraction in those moments that you notice you are moving in the direction of these types of thoughts.

STEVE: If I donít cut off some thought that comes into my head about whether or not such-and-such might work, Iím not giving up, right?

ELIAS: Correct, and you are perpetuating the concentration.

STEVE: So I have to try to cut them off. But you said donít cut them off in a way that opposes them. Isnít that what you said?

ELIAS: Correct.

STEVE: Just say Iím not opposed to any of this; Iím just not going to pay attention to it right now?

ELIAS: Correct.

STEVE: I need to ask you a few more things about giving up, but I want to make this important point. I notice Ė and I guess Iím partly telepathic, and therefore, it maybe would have a more noticeable effect on me Ė my mantras, but I used to like mantras. I would say to myself that I accept this belief that weíre talking about, about drawing attention. I would try to get myself to accept it and all of that, and that reduced the symptoms for longer than anything else Iíve done, probably. But it didnít get rid of them because then the doubt would come in, and I would have to start over again. So the doubt would abort again.

How do I stop that doubt? Letís say I get one of these openings again. How do I stop that doubt? What can I do? It comes in whether I want it to or not.

ELIAS: Practice acknowledging that rather than moving into an automatic response of attempting to force energy in opposition or incorporating an automatic response of fear.

STEVE: Just say to myself ďif Iím going to die, bring it onĒ? Is that what you mean?

ELIAS: In a manner of speaking. If you are acknowledging it, and also recognizing that the doubt may be being expressed but it is not true.

STEVE: ďNot trueĒ Ė in other words, only my thoughts are doubting and my innards arenít?

ELIAS: That is a possibility. It is an expression that is communicating to you another element of your concentration.

STEVE: When you say itís not true, does that mean youíre saying that what it is Iím doubting Ė that if Iím saying that, maybe itíll stop Ė itís not true, that itíll stop? Is that what you mean?

ELIAS: Correct.

STEVE: It obviously is, if that doubt works to stop it. (Laughs)

ELIAS: Yes, you are correct, but what I am expressing to you is that if you are acknowledging that doubt and recognizing that it is not necessarily true, you interrupt that flow of energy.

STEVE: Say that again.

ELIAS: If you are acknowledging the doubt rather than incorporating your automatic responses to it, the acknowledgment of it...

STEVE: What does ďacknowledgeĒ mean, exactly?

ELIAS: That you recognize that you are incorporating a moment of doubt. You accept that moment of doubt, and you do not attempt to force energy in opposition to it.

STEVE: Elias, it only takes half a second. It just takes any amount of doubt to abort the process. I donít have time to go through all that. Itís aborted before I even get the first word out.

ELIAS: Let me express to you, my friend, it is not a matter of words. As quickly as the thought may occur, your energy may also move.

STEVE: Yeah, but I mean consciously I could not be quick enough to assemble an acknowledgment. (Sighs) Maybe I could try it, but I just donít think I would have time to head it off.

ELIAS: It is not a matter of time, for the action may be expressed as quickly as the doubt is expressed.

STEVE: Iíd have to have it already set up in a way that itís an automatic response of acknowledgment. Is that what you mean?


STEVE: Iím not real good at establishing automatic responses. ELIAS: Let me ex...

STEVE: How would I set that up ahead of time? It would be something that would be involuntary, then, as far as my thinking mind.

ELIAS: Or some element or expression that BECOMES very familiar and therefore becomes an automatic response. Not that it is involuntary, but that it becomes so very familiar that you can express automatically Ė which may require practice. But in the acknowledgment, merely express to yourself that the doubt is not true.

STEVE: Unless I make it come true.

ELIAS: Correct.

STEVE: I already know that, Elias. I know that itís not going to stop unless I doubt; I know that for a fact. Eight of the times that I did this, that I aborted, I knew that going in. I knew that the only way this is going to stop is if I doubt it, and there itíd go. I could not prevent that doubt from coming in Ė could not.

ELIAS: Then perhaps alter your concentration; move in a different direction. Rather than concentrating so intensely in the direction of the dis-ease...

STEVE: You mean like watch a TV show or read a book? Is that what you mean?

ELIAS: Distraction may be quite efficient. But remember that regardless of whether you read a book or you engage a television program, underlyingly, your concentration is not necessarily being interrupted. This is such a familiar expression within you and you have been generating this concentration in association with this dis-ease for such an extended time framework that it has become automatic to you.

STEVE: What has?

ELIAS: The concentration in association with the disease. Therefore, a key in this situation is to be interrupting your concentration in association with the dis-ease. It is your most important concentration now and has been for an extended time framework.

STEVE: It consumes me all day long. I simply donít do anything else...

ELIAS: Correct.

STEVE: ...except try to get rid of this damn thing.

ELIAS: Correct.

Now; in what we have discussed in relation to giving up, that interrupts that concentration. If you are not consuming yourself with the concentration of ridding yourself of this dis-ease, you may generate dissipating it much more easily and much more quickly.

STEVE: One thing that makes it even more difficult is that thereís a process of lessening of symptoms and this telltale pleasure thing that comes in. It signals that this is one of these periods again where Iíve got an opening. So Iím on tenterhooks, you know? Iím really alerted to the fact that if I can not doubt for like an hour, even, I might have it. Boy, that puts tremendous pressure on you, and you just cannot... I donít think anybody can avoid thinking about it, you know? Itís really tough. I donít think it can be done, but Iím going to try.

ELIAS: This is the reason that I am expressing to you to attempt to move your attention in a different direction and involve yourself in another expression rather than consuming yourself with the concentration concerning the dis-ease.

STEVE: You mean even at times when this situation doesnít arise? You mean like all the time?

ELIAS: Correct.

STEVE: Let me ask you this about giving up. For that to work, does it matter that you really arenít giving up because youíre exhausted or donít think you can do anything about it anymore? In my case, I would be using it as a strategy to try to overcome this disease, and as such, itís not really giving up. In fact, I know that if it doesnít work, Iím going to try something else.

ELIAS: Correct.

STEVE: Is that going to stop that from working?

ELIAS: That is not genuinely giving up, as you are aware.

STEVE: For me to genuinely give up, Elias, I have to actually be at peace with never trying anything else as long as I live. Thatís a tall order.

ELIAS: But that may be your key to success.

STEVE: But even if I said that to myself, I might change my mind later on. Iíd just be pretending.

ELIAS: Correct, but not necessarily. For you may change your mind, in your terms, in another time framework; but in that time framework, you may have successfully interrupted the concentration significantly enough to allow you much more successfulness in your attempt in the future.

STEVE: Even if I gave up for a long period of time, deep down inside me Iíd know it wasnít genuine, you know?

ELIAS: That is the snare.

STEVE: You mean it has to be genuine or it wonít work?

ELIAS: Correct.

STEVE: I see. Boy, itís like a death sentence! So for as long as I live, Iím stuck with this. If Iím doing it a little bit wrong, maybe it wonít work for that reason, and Iíd have given up all these other opportunities to get rid of it.

ELIAS: But allow yourself to realistically view what you have been doing. You have been generating enormous concentration continuously in association with this dis-ease, and what have you accomplished?

STEVE: Iím worse; Iím much worse.

ELIAS: You have accomplished continuing the disease. You have accomplished perpetuating it. You have accomplished increasing it. Therefore, if you allow yourself to genuinely realistically view all of these opportunities that you perceive to be perhaps missed potentially if you give up, what opportunities have you engaged thus far in all of these years that have accomplished what you want?

STEVE: Nothing.

ELIAS: Therefore...

STEVE: But who knows, Elias? The Shift may make me more aware, widen my awareness, or maybe some magic words you say will somehow allow me to be able to manipulate my energy finally, right?

ELIAS: To accomplish what you want, is it valuable and worth your attention to attempt a different direction?

STEVE: Part of that would be not ever speaking to you again.

ELIAS: Not necessarily.

STEVE: How can I say Iím giving up if Iím calling you for advice?

ELIAS: You may be engaging a different direction, and you may wish to be engaging conversation with myself in association with that.

STEVE: But not about this, right?

ELIAS: Correct.

STEVE: I would never make another appointment with someone like you as long as I live...

ELIAS: Not necessarily. As I have...

STEVE: discuss that matter.

ELIAS: That would be your choice, but...

STEVE: But thatís necessary, youíre saying.

ELIAS: ...if you are giving up, you are actually allowing yourself to not concentrate upon the creation of the dis-ease.

STEVE: Right, but I would also have to work on the genuineness thing.

ELIAS: Correct, which I am aware that the drive within you is quite strong, and it is so very familiar that it may be quite challenging to...

STEVE: Well, the fact that weíre sitting here plotting about giving up isnít the way that giving up was intended. Giving up was intended from exhaustion, where youíre just tired of it all.

ELIAS: Correct.

STEVE: Thatís not what weíre doing here. Weíre talking a strategy, a method. Maybe it wonít work for that reason, right?

ELIAS: It is dependent upon how you move. For this is an element of shifting, to be intentionally generating certain actions and creations. Therefore, even in the action of giving up, you may be intentionally directing that.

STEVE: I donít understand that. Are you saying itís okay to plot giving up?


STEVE: And thatís genuine?

ELIAS: Eventually. It may not be, initially. But you are quite familiar with your mantras or your affirmations, and as you generate those mantras and those affirmations, eventually they do generate a helpfulness to you in moving your attention in different directions. This, what we are discussing, is quite similar.

Initially, it is not a genuine expression of giving up, for you are aware that you are not actually giving up. But as you continue to express that to yourself, as you continue to move your attention in different directions and incorporate different actions, that becomes more familiar, and the interruption of your concentration upon the dis-ease and the creation of it becomes significant.

STEVE: You told me to avoid proselytizing people when Iím drawing attention to myself, and avoid instruction. If I keep thinking about that, I wonder how that affects the giving-up part, because Iím doing that as a strategy to cause acceptance of the belief in question, which is contrary, therefore, to giving up.

ELIAS: Not necessarily. It may be move in harmony to that, for it is another action that you incorporate in a different manner.

STEVE: I see. Iím not going to equate it that way first. Iím going to say letís see, Iím not going to think about any of that, Iím not going to think about anything Elias taught me or whatever. Oh, and Iím supposed to think about not proselytizing, and thatís sort of an exception, I suppose, huh?

ELIAS: That shall be helpful to you in turning your direction.

STEVE: Another thing it doesnít like me to do is play the slot machines. You know what a slot machine is?

ELIAS: I am aware.

STEVE: That would draw attention to yourself if you win.

ELIAS: Correct.

STEVE: If I make myself win, that would draw a lot of attention to myself. Itís not proselytizing; itís not intrusive. What if I did that?

ELIAS: That is a choice also, but you are addressing to this belief concerning not drawing attention to yourself.

STEVE: Yes, but you said that that only matters when Iím proselytizing. Otherwise, itís no big deal. I can run around with no pants on and Iím not proselytizing, so that would be okay, as far as this particular belief is concerned, right?

ELIAS: Not necessarily. It is the belief itself, and that is expressed in ANY expression, in ANY direction.

STEVE: Then itís going to be upset if I even take my shirt off on the bike path.

ELIAS: Which you already experienced.

STEVE: So if Iím trying to ultimately accept it and Iím going contrary to its wishes on all of these issues, thatís going to make it tough to accept it, isnít it...

ELIAS: Yes. That is the point: not to be opposing it. If you...

STEVE: ...on the issue of doing things to draw attention to myself, which is sort of my trade.

ELIAS: Correct, and as you continue to incorporate actions that are drawing attention to yourself, you are moving in opposition to the expressed belief. Therefore, you generate symptoms, for you are FORCING energy. You are OPPOSING the expressed belief.

STEVE: So whatís the solution? Just be like a Casper Milquetoast and just sit in my apartment and donít let anybody see me?

ELIAS: No, but to allow yourself the freedom of your expressions, sharing but not with the intention of drawing attention to yourself.

STEVE: What if I take my shirt off on the bike path but only to get some sun while Iím walking? It doesnít like that, either.

ELIAS: That is acceptable. You are not ATTEMPTING to draw attention.

STEVE: So your advice, as part of this giving up, even, is to not draw attention to myself just because I enjoy being in the public eye?

ELIAS: Temporarily, yes.

STEVE: By the way, when I do anything now, like when I say ďit matters not,Ē which is one thing you recommended saying over and over again until you believe it, or if I try what you recommend as far as just trying to get yourself to understand that you have the ability to choose another belief, or anything that youíve recommended and Iíve tried, everything that I could read or hear about, immediately I get high blood pressure; my head feels like itís going to explode. I get all of these symptoms that I get from this disease in spades, and itís a dangerous high blood pressure. You would probably agree that that was something from an excess concentration that has engendered this, is that correct?


STEVE: Weíve five minutes to go. Iíll make sure Iíve asked all the give-up questions, because thatís what I guess Iím going to do. By the way, I tried the opposite one time the other day, where I go, ďOh, the hell with these rules! I make the rules. My inner self doesnít make the rules. Iíll turn the rules upside-down. Iíll create with doubt. Iíll create with wiping beliefís face in the mud! Iíll act any way I wish.Ē I swear to god, I was almost killed trying to do this; they came down on me like a ton of bricks! Would you have predicted that?

ELIAS: (Chuckles) That would be another example of forcing energy.

STEVE: By the way, Kris suggested, when I talked to him that time, that I try compromising with this belief, saying just let me win a little bit at the slot machines, just let me use my psychic ability to predict the stock market and buy a few shares of this stock and donít make me like a billionaire, and have a dialogue with my inner self about that and see if itíll go along with it. What do you think about that idea?

ELIAS: That may be a manner in which you may allow yourself to practice.

STEVE: Itís amazing how you ghosts, pardon the expression, agree with each other. (Elias chuckles)

Elias, one thing Iíve always had difficulty with understanding in talking to people on the Elias website is what part of us is supposed to do all of this allowing and accepting and relaxing of our energy? If I understand correctly, the objective awareness is split into the part of it that we donít pay attention to Ė for example, the part of it that we could pay attention to but we donít, like the part of it that makes our liver function, etcetera Ė and the part of it that we do pay attention to all day long, which includes our brain, our thinking, etcetera. When youíre telling us to do all these things, I never know which part of our objective awareness weíre supposed to be doing it with.

For example, youíve told me a number of times that it doesnít even matter if you accept it consciously; itís the part that weíre not paying attention to that must accept it. Is that correct?

ELIAS: Not necessarily. It is both.

STEVE: And which part of us allows? Both?


STEVE: Which part of us relaxes our energy? Both?


STEVE: I understand how I can make myself believe and relax and allow and all that consciously with the part I pay attention to, but Iíve never really gotten how we get the part of our objective awareness that weíre not paying attention to...

ELIAS: That matters not, for that shall occur automatically. What...

STEVE: My conscious part that would do that?


STEVE: Youíve never said that before, Elias! Youíve always said that itís really counterproductive to keep saying ďI accept.Ē See, thatís after the fact. You have to make it an automatic response, and the only way you do that is to make the invisible-to-us objective awareness part do the accepting. Thatís the way youíve always stated it before.

ELIAS: No, that occurs in the action of practice and generating that familiarity, allowing your...

STEVE: So youíre advocating we do all the things you recommend with this part of our objective awareness that we pay attention to in our daily lives?


STEVE: Well, thatís a revelation to me! (Elias chuckles)

You say that my objective awareness has the ability to control the whole ballgame. Why would it go along with these nutty beliefs that Iím not supposed to take my shirt off? Every symptom that happens to me is agreed to by the part of my objective awareness that I donít pay attention to Ė and by the way, itís not agreed to by the part that I do pay attention to, so those two are not in harmony in me! Why would the part that I donít pay attention to go along with these nutty ideas?

ELIAS: For that is offering you information. It is merely a matter of whether you are listening or not, and whether you are allowing yourself to understand what you are communicating to yourself.

STEVE: So itís trying to do me a favor?

ELIAS: In a manner of speaking, for it is offering you information, which we have discussed in this conversation.

STEVE: Do these parts of me love me, love my conscious pay-attention-to part?


STEVE: Are they looking out for my best interests?


STEVE: Theyíre not trying to screw up my life?


STEVE: Well, theyíre doing it! (Elias chuckles) But Iím glad to know theyíre not trying to do it. Theyíre making me displeased, but thatís not their intention.

ELIAS: Correct.

STEVE: People choose illness with their inner parts. They choose when theyíre going to die; they choose to suffer endlessly with horrible diseases. Our conscious mind never goes along with that! There isnít a single person in the United States thatís in harmony with that. Every single person, if you gave them a button that said ďget well,Ē theyíd push it! And here my inner self is just having a ball Ė theyíre not suffering at all! They enjoy the experience, and meanwhile weíre stuck with this endless suffering! Whatís the story on that, Elias?

ELIAS: I may disagree with you that not every individual would choose health, and not every individual is unaware of what they are creating and why.

STEVE: I donít know, Elias. Youíd never get anybody to say, ďOh, I hope I keep having this cancer, because it really hurts.Ē Nobodyís going to say that!

ELIAS: That would be your perception.

STEVE: I think I speak for everybody on that. (Elias chuckles) That would be a real rare exception for somebody to embrace that. But you disagree, huh?

ELIAS: I would.

STEVE: Then why would it be set up in my case and the other people that think like me?

ELIAS: To offer yourself...

STEVE: Itís a good idea for me to suffer in my conscious mind, and the rest of my consciousness is just having a ball, smoking a cigar, kicking back and watching it all?

ELIAS: But you would not be engaging this if you were not offering yourself some information and some payoff. It is merely a matter of recognizing what your communication is and what your payoff is.

STEVE: Weíd better go, because weíre four minutes over. This has been a wonderful session, Elias! Itís been a very wonderful session. Youíre a very smart individual.

ELIAS: Ha ha ha! I express to you as always, my dear friend, my affection and my support and encouragement with you.

STEVE: If anybody ever had any doubt as to whether you are who you say you are, just look at the intelligence of these answers that youíve given. (Elias chuckles) Okay, sir, thank you very much!

ELIAS: You are quite welcome, my friend. I shall be anticipating our next meeting. In great lovingness to you...

STEVE: Thank you very much. Same to you.

ELIAS: revoir.

STEVE: Good-bye.

(Elias departs after 1 hour, 5 minutes.)

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