Saturday, April 02, 2005
ďWhat Is Your Greatest Fear; What Is Your Greatest Irritation?Ē
ďPreferences Are SuspectĒ
ďExercise: Pay Attention to EVERY Action and Evaluate What Influenced That ActionĒ
Participants: Mary (Michael), Ben (Albert), Cathy (Felicia), Christine (Lurine), Dale (Jene), Daniil (Zynn), Deane (Leland), Don (Allard), Donna (Luera), Ella (Bella), Fran (Sandel), Gillian (Ari), Hernan, Howie (Namaya), Inna (Beatrix), Jared (Skylar), Jen (Margarite), Joanne D (Gildae), Joanne P (Saraan), Kate (Lamb), Kathy (Mia), Katie (Muriel), KC (Nanaiis), Ken (Alida), Linda (Shikta), Lorraine, Lynda (Ruther), Magdalena, Marj (Grady), Mark (Ogean), Mavis (Mouve), Merrill (Fiona), Naomi (Kallile), Natasha (Nichole), Nicole (Neajwah), Pat B (Fryolla), Pat W (Treice), Paula (Gloria), Rodney (Zacharie), Sharon (Camdon), Terri (Uliva), Wayne (Coccette).
Elias arrives at 1:38 PM. (Arrival time is 21 seconds.)
ELIAS: Good afternoon!
GROUP: Good afternoon, Elias!
ELIAS: (Chuckles) We shall be engaging an exchange in this conversation, and I shall be requesting your participation. I shall be posing two questions to each of you, and we shall discuss what your response is.
The two questions that I pose to you are: what is your greatest fear, and what is your greatest irritation? Both of those questions are posed in relation to yourselves and in relation to your interactions with other individuals.
BEN: Iíll go first. The answerís the same for both: pain, physical pain.
ELIAS: You fear pain?
ELIAS: And you fear pain in what capacity with other individuals?
BEN: Oh, thatís good! Oh yeah! (Group laughter) Certainly alone, but not on any great basis. But I can be scared of pain from other people, yes.
ELIAS: And that is also your greatest irritation?
BEN: Well, it can certainly irritate me and wipe out anything else thatís on my mind, yes.
ELIAS: And how is that an irritant in relation to other individuals?
BEN: That would be regardless of whether there were other individuals around.
ELIAS: But that is not the question. Therefore, how would this be irritating to you in relation to other individuals?
BEN: You mean if other people are causing me pain thatís irritating? Is that what you mean?
ELIAS: I am posing the question. You are posing a question to my question! (Group laughter)
BEN: Itís a clarification!
ELIAS: Clarify your identification of pain Ė your own pain or other individualsí pain?
BEN: My own pain.
ELIAS: In what capacity Ė merely physical or otherwise?
BEN: Merely physical.
ELIAS: Merely physical. Therefore, that is your greatest irritant and your greatest fear. How is that applied in relation to other individuals? How do you respond to other individuals in relation to your own pain? (Pause)
BEN: If I perceive that pain is forthcoming from another individual, then there would be either an avoidance factor or a fear factor.
ELIAS: Yes, but if you are the individual experiencing the pain and the pain is being created by you, how do you interact with other individuals that generates an irritation in relation to the other individuals or a fear in relation to the other individuals? Do you fear the other individualsí perception of you being in pain?
ELIAS: Do you experience irritation incorporating interaction with another individual if you are experiencing pain?
BEN: Not really.
ELIAS: Then this would not necessarily be your greatest fear or your greatest irritation.
BEN: In relation to other people.
ELIAS: But that is...
BEN: ...the question.
ELIAS: Yes. (Group laughter)
GILLIAN: I recognize the irritation question more easily. Government control, protection from outside Ė itís a really irritating factor in my life, and thatís where Iím going at the moment. I am experiencing and drawing it all to me, and itís an irritating experience. Itís like, why? I donít really like this, but I know Iím experiencing it and I know Iím creating it. Before that, it was like, ďNo problem! Iíll just circle it, go the other way.Ē But itís a real irritation Ė form-filling and what-have-you. Thatís my irritation.
ELIAS: Very well. In this, you are irritated at the difference.
GILLIAN: How do I go into the acceptance of it? I donít want to pull it into my life, but Iím doing it. Iíve created a situation where I need assistance in a specific way. There are other areas where I donít need assistance, but theyíre still poking their nose in my life.
ELIAS: And what is [needed]?
GILLIAN: Monies to live, lack of employment, a roof over my head. Theyíre doing a wonderful job, but on the other hand Iím really irritated with this form filling. I havenít done it in forever in my life; I just didnít create that. But Iím doing it now.
ELIAS: But you chose that.
GILLIAN: I know I chose it! But why?
ELIAS: For you generate a perception that you incorporate a need. What is a need?
GILLIAN: Iíve never lacked before.
ELIAS: Need is a perceived lack. A need may be expressed in association with an anticipated lack, a present lack, and loss or the anticipated loss. That generates the feeling and the perception of need, which also generates you into the role of the victim, not creating your reality any longer but dependent upon other individuals or other sources to create your reality for you.
GILLIAN: The ďdependentĒ word is important. But at the same time, I realize what Iím doing. When Iím looking into creating my reality, Iím looking into my abundance at the same time and saying I come from a space where thereís enough to go around. This is juxtaposing the thing; itís sort of knocking it on the head.
ELIAS: You generate an irritation with the method.
GILLIAN: That makes sense to me.
ELIAS: But you have chosen to participate in the method.
GILLIAN: That I know, but it irritates me anyway.
ELIAS: And the irritation is expressed in association with difference.
GILLIAN: But I am different.
ELIAS: I am understanding, but other individuals are different also. That is the point: not opposing. What creates the irritation is the opposition.
GILLIAN: So Iím polarizing into ďIím a free-flowing being and youíre not a free-flowing being.Ē
ELIAS: Which is what?
ELIAS: Opposition and judgment and a lack of acceptance of difference. As I have stated, this is the most difficult and challenging experience and expression that you shall encounter in association with this wave addressing to truth: difference.
GILLIAN: I know, but I always thought I was pretty cool on that!
ELIAS: And obviously you are offering yourself new information... (Group laughter)
GILLIAN: I am, indeed!
ELIAS: ...concerning your absolutes.
GILLIAN: Now the fear bit has come into my head, and the fear bit is the dependency. Throughout my life Iíve quite adequately created a dependency without always worrying about it but oftentimes worrying about it.
Iíve moved into a space lately in the last six or eight months where Iíve felt like I was actually making a change in my life, and I was actually choosing to be independent and creating everything the way I wanted to. But the dependency is still there, and it scares me. (Emotionally) It scares me to bits because I feel Iíll never get there.
ELIAS: I am understanding, and this also is associated with control. Many individuals incorporate STRONG tendencies in association with control in different capacities. Control is a very strong expression and association that many of you incorporate. For if you do not incorporate control, how shall you manipulate your environment and your focus? How shall you generate intentionally creating what you want if you do not express control? But control is not the issue.
GILLIAN: No, itís not, and I recognize that.
ELIAS: But it matters not, for underlyingly it IS the issue.
GILLIAN: I have so much support in my dependency. But I would like to just wake up one morning and say, ďHey, way to go! I created what I want to create, and I did this on my own,Ē even though you offer me and I allow supportiveness, to be able to say, ďIím okay.Ē
ELIAS: Yes, for you have created that.
What you are opposing is yourself. In opposing yourself and in denying yourself the acknowledgment of yourself, you generate fear and irritation. You oppose yourself and you oppose other individuals, but more so you oppose yourself.
GILLIAN: Yes, and I do that a lot.
ELIAS: In this, the key important point is to balance and to begin to acknowledge yourself that whatever method you choose to accomplish any particular direction or desired outcome matters not Ė you have accomplished the outcome.
GILLIAN: I do have moments when I look at it to remind myself that thatís exactly what I want. I know and I recognize those moments. But there are other moments where Iím in complete, well, not quite despair, like how Iíve been before; I havenít gone to that deep space of I canít get out of it. But the extremes! One day itís like, ďHey, youíre on top of the world,Ē and then the next day Iím crying and crying. What the hell is this about?
ELIAS: This concerns this wave and the extreme...
GILLIAN: How soon is it going?
ELIAS: It is not. (Laughter) That is the reason that I continue to address to this with all of you, for it is NOT receding. The reason it is not receding is what we are addressing now, this type of situation, [and] many, many other types of situations.
All of you present in this forum this day have some elements within you that are opposing and are generating that fear and irritation, and it concerns difference. The point is to be genuinely evaluating what that is being generated from, for it is NOT being generated from outside of you. It does not concern other individuals or collective individuals or governments or any other expression. It is what you are opposing within yourselves and what you are denying within yourselves.
This is what continues to be expressed and this is the reason that this particular wave is not ceasing, which is being expressed in quite obvious terms in relation to your world, which is experiencing tremendous turmoil and tremendous polarization and tremendous opposition.
The point is that each of you makes a contribution. What is your contribution? Is your contribution opposition? For there is no collective without the individuals. The most significant is the individual. This is the movement of this shift, movement into directing yourselves, not allowing other individuals or authorities or groups to be dictating to you but for you to be choosing and creating in your own empowerment and your own recognition of your freedom and your strength.
Some of you are generating more of an awareness of this and are creating less opposition and less conflict, and some of you are generating more conflict and more opposition. But each of you incorporates some element in which you do generate opposition, and that creates fear and irritation.
That is the point, to be aware of what it is that you generate within yourself that creates that fear or that irritation. You cannot address to what you are expressing or what you are creating if you are not aware of what it is. It is important that you are aware and you allow yourselves to actually see yourselves and know that you are not a victim, that YOU are generating all of these choices, and [know] what type of energy you are projecting that influences your environment and what you create outwardly.
Individuals in recent time framework have been projecting energy in volumes of ďWhy? Why is this occurring? Why is this happening? Why am I doing this?Ē You are giving yourselves no answers, which I have addressed previously. ďWhyĒ is a question that is so very familiar you do not respond to yourself if you inquire ďwhy.Ē You merely engage your hamster wheel again and again, and you offer yourselves no information. But figuratively I may express to you, (wryly) those of us in the cosmos have been receiving tremendous shouts of ďWhy?Ē (Laughter) This is the reason that I speak to you, and my energy is always with you.
But it is your responsibility to generate the openness to receive information or to provide yourselves with information, and that is what each of you are doing in this moment. You are creating this. You are creating myself as a means to offer yourselves information. Credit yourselves with the information that you receive this day. Do not credit me, for you are all creating this scenario.
Now; in this, we continue with the identification of the oppositions Ė irritations and fears.
CATHY: When we spoke the other day, you talked about the betrayal of myself and how I do this. I seem to get myself in a catch-22, because I have these truths, these rules, that I live by. If I break my rules, Iím betraying myself. If I donít break my rules, I think Iím betraying myself. Then, if I beat up on myself for not breaking my rules, Iím betraying myself. Itís the hamster wheel.
There are two things I fear: what if my choice is wrong Ė thatís my fear Ė and a huge question, it isnít ďwhyĒ necessarily, but itís ďWhat do I do?Ē Would someone just tell me? From the cosmos, please, what I should do? Nuts and bolts, practical stuff to make the choice thatís really the one that I need to make. How do I make myself make the choice that works?
ELIAS: First of all, it is not a question of forcing; it is a question of listening.
CATHY: Iím listening; nobodyís speaking!
ELIAS: You are NOT listening. You ARE generating the hamster wheel. But the reason that you are generating the hamster wheel is that you cannot listen if you continue to focus merely on that one direction. Your concentration is centered upon the evaluation of the right or the wrong choice.
As you hold your attention and your concentration upon that, you do not allow yourself to offer yourself information of what the choices even are, for you are concerned with whether they are right or wrong. You do not even present the object of the choice to yourself to evaluate whether it is right or wrong, for you are too concerned with the right and wrong to begin with. Therefore, you have no objective to even evaluate whether it is right or wrong.
Figuratively speaking, it is as if you have constructed a wall directly before you and all of the subjects and the questions are upon the other side of the wall. You are standing upon this side of the wall, viewing the wall and asking yourself what is right and wrong, which is right and wrong of all of these choices that are beyond the wall that you cannot see. The choices are there, but the wall is between you and the choices.
CATHY: How do I break down the wall?
ELIAS: This is the element of listening to yourself. Within one day Ė each day Ė not to concern yourself with subsequent days but in the present day, evaluate what you are doing. If you face yourself with what you perceive to be choice in ANY expression, whether it shall be to participate in this conversation or to participate in a socialization with other individuals or whether you shall consume water or whether you shall consume another beverage, whatever you perceive as choices that you are engaging, it is a matter of listening to you.
The manner in which you listen to you is you pay attention to your communications and signals emotionally. If you hesitate in relation to a choice, the likelihood is that that choice is NOT your preference. If you experience ease in a choice, it generally IS a preference.
Preferences are not enormous expressions that are solidified. Individuals become confused in relation to preferences, for they do not recognize that they are engaging preferences or not preferences in many different mundane actions. You may incorporate a preference of what type of shoes you choose and the shape of them. That is a preference that influences your choices.
Paying attention to what you are actually doing and how you are responding to yourself in relation to your choices, THAT is how you evaluate what are your right choices. There are no absolute right choices.
But in association with what we are discussing this day, we are not incorporating the idea that there is no right and wrong. For within each of you, you do express right and wrong, which is quite associated with the subject matter of this discussion of your greatest fear and your greatest irritation. For were you not to incorporate the association of right and wrong, you would not incorporate the greatest fear or the greatest irritation.
What the right choices for you are what allows you your freedom. What the right choices for you are what expresses your preferences. What the right choices for you are those that acknowledge you, that allow you to experience, express and be aware of your own freedom, of your own strength, of your own power, and not denying yourself. What the wrong choices for you are those that deny you. That is the most significant.
CATHY: I donít know how to reconcile the ones that are affirming me with the truths.
ELIAS: Offer [an] example.
CATHY: I donít want to offer an example. Itís too personal! (Laughs) All right, you guys, everybody close your ears! (Group laughter)
ELIAS: (Laughs) The point in this room this day is to be recognizing judgment and differences, and not expressing judgment but acceptance! Proceed.
CATHY: My husband and I have some issues, and thatís putting it politely. I feel constrained in things that I donít allow myself Ė we talked about this in my session Ė to express any kind of closeness with anybody outside the world of the marriage. Iím not talking affairs Ė donít anybody get any ideas! Iím just talking about closeness with chosen friends.
CATHY: You expressed to me that itís not really my husbandís feelings that Iím afraid of betraying but my own. Well, I can see your point. It makes sense to me intellectually. But how do I convince my heart to let go of those rules and allow myself the freedom to have intimate friendships with people outside my marriage? I donít know how to get the message into my heart, and thatís where it counts. Because as long as my brain is telling me, I ignore it mostly! My brain is saying, ďI didnít tell you to do that!Ē and itís not true, because I donít really make myself free to do it. So no matter what my brain and mouth say, the heart is saying something else.
ELIAS: I am understanding.
CATHY: How do I reconcile the heart beliefs, the wall, with the brain beliefs, the freedom? How does the brain knock down that wall in the heart?
ELIAS: In increments.
CATHY: How does it do it NOW?
ELIAS: What is the definition of patience?
CATHY: What I donít have!
DALE: Knowing and understanding?
ELIAS: Allowance. Allowance is the definition of patience. Understand that all of you incorporate some similarities in some capacity to what you are experiencing. The imagery may be quite different, but it matters not. You generate this thought process in impatience, that you all have offered yourselves considerable information and therefore you SHOULD incorporate the ability to snap your fingers and generate what you want in this moment immediately. Although you actually can, I have repeatedly expressed to all of you that you generally do not.
CATHY: Why not? It would be so much easier.
ELIAS: For you are moving into unfamiliars. Regardless of your tremendous desire to be expressing in this manner, what you want is freedom. Each of you wants to incorporate your own freedom in some capacity. But you fear that freedom, for it is an unknown. It is not what you have experienced. Therefore, it is entirely unfamiliar to you.
Generally speaking, for the most part, you generate automatic responses. You are seating yourselves in the position of the co-pilot. You are flying within your vehicle but you are the co-pilot. You are not steering that vehicle, for what IS steering it is your lack of attention and your automatic responses and not paying attention to those automatic responses.
You can, quite quickly actually, move that information from your brain, which it is not stored there anyway! (group laughter). But you can move that information from your brain into yourself and your actual experience Ė and that is where you want to move it Ė in paying attention to what you are doing and interrupting those automatic responses. In genuinely moving your attention to recognize those automatic responses, THAT is the most challenging, for they are precisely that, automatic, and generally speaking you do not incorporate any thought in association with them.
Where the information that you do have comes into play is that you are aware that you are communicating to yourself. You are aware that you generate emotional communications and signals. Many of those signals may be quite subtle, but they may be easier to pay attention to than the automatic responses.
In that, once you begin noticing those signals such as hesitation, retreat, twinges of guilt, pacifying, those may be somewhat subtle signals but they are noticeable. In the moments that you notice those signals, they are signaling you as to an automatic response. It matters not that you view it to be hindsight, for each time you notice that you are generating those signals, you are offering yourself an opportunity to choose in another manner and acknowledge yourself.
CATHY: In some ways, itís so hard. Wouldnít it be easier to go through life like my husband and just not care about any of this stuff and not have any feelings at all?
ELIAS: That would be his choice. Some individuals generate quite an ease within their focus and other individuals do not. Also, it is the challenge. This is another element. What do you value?
CATHY: Iím starting to think I value a nice rest!
ELIAS: What you genuinely value is a challenge.
CATHY: I know! I really hate that. (Laughter)
ELIAS: Also what you value or what you have valued Ė remember, that is not an absolute and it can change Ė but what you have valued is that any expression that requires effort becomes valuable. If it is easy, it is not as valuable. That is not true, but that IS what you have valued. Therefore, that again is a very familiar expression and automatic.
I may express to you all, although you may incorporate a great desire to actually express your freedom and experience your own power and your own strength, there is some element of comfort in what is familiar even if you dislike it, for it IS familiar. The unfamiliar in many expressions is unknown for it is unexperienced, and that does not generate comfort. It may generate more of an inspiration in desire, but not comfort, for it is not familiar. In unknowns, you do not know what to expect. Therefore, [there is] also an element of a lack of control and the circle of ďWhat if I step into the unknown and it is a wrong choice?Ē You are viewing your wrong choices now, and you are addressing to them.
To avoid overwhelming yourself any more than you already have, the point would be to allow yourself in increments to notice the moments in which you are expressing that hesitation or that denial or that uncomfortableness or apprehension, or irritation and fear, and allow yourself to acknowledge that and not oppose it.
That is the greatest snare, for that is a very strong automatic response. If you dislike some expression, you automatically oppose it. If you are uncomfortable, you automatically oppose it. Your first incorporation is to rid yourself of it.
CATHY: So what we should do is just sit there with it.
ELIAS: Allow yourself to experience, to recognize, to NOT oppose. As you experience that which you dislike, if you are not opposing it you generate the allowance, and in the allowance you spark new choices.
And I do not deny that these are not easy concepts!
CATHY: These are like essay questions, like homework.
ELIAS: (Chuckles) Yes!
NATASHA: When you say ďunknown,Ē isnít it that weíre probably all afraid of real freedom?
ELIAS: Yes! Yes.
NATASHA: Thatís probably what we are afraid of. When we cannot go out-of-body, we are probably afraid of it because we would not come back or whatever.
NATASHA: So thatís what we are actually afraid of Ė freedom.
ELIAS: For it is very unfamiliar and you generate an automatic association that freedom is unstructured.
RODNEY: Well, it is, right?
ELIAS: Not necessarily.
RODNEY: It feels that way to me.
ELIAS: But you structure, to an extent.
RODNEY: I just quit my job! I pulled out all the props. Thereís no structure.
ELIAS: Ah, is there not? Is that the only expression of structure?
RODNEY: I look at that freedom and itís scaring the hell out of me.
ELIAS: I understand. But it is not necessarily the lack of structure, it is merely a different expression of structure.
RODNEY: But my concept is that in true freedom you have great choices.
RODNEY: That seems to me to be unstructured.
ELIAS: Not necessarily.
RODNEY: Thatís structured? Thatís a different kind of structure?
RODNEY: Itís a very unfamiliar structure.
ELIAS: Yes, for the structure is associated with your preferences. Therefore, you alter the expression of the structure from the outside of your employment that dictates your structure to the inside, and you generate your own structure in association with your preferences.
RODNEY: Well, I havenít quite got there yet!
ELIAS: (Laughs loudly with group) But you have merely begun!
RODNEY: This is true!
ELIAS: Therefore, your adventure is merely beginning.
RODNEY: Well, Iíve jumped out of the airplane but Iím not quite sure thereís a parachute there! (Laughter)
ELIAS: Ah! Perhaps now you shall incorporate your own flight.
RODNEY: I thought of you, dear Elias, about jumping into the center of the pool without checking to see how deep it was. It was closer to the ground than the airplane, Iím sure.
ELIAS: (Laughs) I am acknowledging of you.
KEN: Weíre getting back to fears and irritations and stuff like that?
KEN: What I kind of tuned into was Ė actually, itís almost like the third time for me Ė but itís seeing government just running away from me and becoming very bizarre. The first time for me was in the Russian revolution. The second time was when Nazi Germany started getting into the act, and at that time I managed to leave. With the Russian one, I ended up using that circumstance for disengaging.
ELIAS: And now?
KEN: This time itís seeing things like this government of ours suddenly doing pre-emptive wars and jumping into other countries and stuff like that and then doing things like Patriot Acts to try to take choices away from us. We were talking about us being afraid of making the wrong choice, but here itís almost like weíre losing the ability to make choices if we buy into this government.
ELIAS: And that generates fear within you?
KEN: There is definitely some fear in that.
ELIAS: And that generates irritation?
KEN: Irritation is probably stronger than the fear, though fear of drudgery definitely gets in there and shows up on its own, outside the scope of the government.
ELIAS: In this, where is your attention?
KEN: On the fear and irritation.
ELIAS: Outside of yourself. Your attention is held upon what other individuals are doing and choosing, which distracts your attention from you. In that, once again you become the co-pilot and the other individuals are flying the plane. They are generating the choices and you become the victim. This is the reason that it is significant to pay attention to what YOUR choices are.
KEN: In other words, tuning in to my inner guidance and tuning out the government.
ELIAS: In a manner of speaking.
ELLA: I was thinking how to answer your question and wanted to rationalize, but also there is an automatic response. I donít judge how I answer it, but what immediately comes to my mind is that I have this irrational fear of being maybe raped or killed in a shower. Iíve never experienced that in this focus; possibly itís a bleed-through from another focus. What it signifies to me is a matter of pain and the irritation is that itís also being out of control, being vulnerable at your most exposed. I could probably be more practical or something, but I donít want to rationalize it. Iím just looking for what comes from within.
The first irritation that I thought of was I get very irritated when Iím trying to obtain information. It requires more effort because Iím a Sumari. I donít like to dig so deep, and it requires more effort for me than I can sustain. I almost get nauseous, and it irritates me.
But then I realized that I also get very irritated when somebody elseís actions affect my life, which is also being out of control. I realized that all that was my being out of control and my beliefs of what is immoral in terms of my responsibilities. Do I allow myself a freedom, or do I be moral and be responsible for my family in ways that may diminish my freedom? I am working through that. I can say that I think I sometimes get on the hamster wheel like the rest of us.
I think of my friend, who doesnít force ideas on me, but she always dares me to do something new. When I have questions she points me to the session where itís answered. Itís very interesting sometimes, but I do feel I am not yet there. What I started doing was to pay more attention to myself. Even though sometimes itís probably the most difficult, I started doing things for myself I never allowed myself, like in coming here or writing songs or just not caring what anyone says or how I behave.
ELIAS: I am understanding.
ELLA: I like myself much better than Iíve ever liked... I donít want to be a 18 again; I donít. I like myself at 44 much better than when I was 18.
So I do still feel that there are a lot of unresolved issues of being out of control and being afraid of fear. Every time I even try to get closer to being out-of-body or experiencing something like that, that fear of freedom pulls me right back. I still feel that thereís a lot of unresolved issues.
ELIAS: Let me address to this also. For as to you individually Ė and I am aware that there are several other individuals that express quite similarly that are present Ė in this, the preferences are suspect. Preferences are suspect, for preferences are viewed as selfish. Therefore, the shoulds and the should-nots are expressed, and those are what deny your freedom.
In this, although I am acknowledging of you that you are generating a movement in offering yourself more freedom Ė and this is expressed commonly with a number of you present this day Ė that you do not necessarily even recognize the concept that of allowing yourselves to express your preferences is bad for it is selfish, and beyond selfish, it is also inconsiderate.
ELLA: I do recognize, but I still donít know the how of it. I definitely know I donít have a strong desire to abandon my husband, but Iím just giving you an approximation.
ELIAS: I am understanding. But there is an underlying expression with many individuals that there is an automatic association with their preferences as being wrong to be expressed, and that if they allow themselves to express their preferences and their own freedom that they are also being selfish and that they are being inconsiderate.
This is a significant point. For that moves in the reverse also, that if you generate this association that your preferences are not acceptable, that your preferences being expressed are selfish and are potentially inconsiderate, you also project to other individuals that their preferences are unacceptable and selfish and inconsiderate.
These are very strong associations that you generate with each other, which is another expression of a lack of acceptance of difference and denying yourselves, and in that denial of yourselves, expressing a tremendous discounting of yourselves, and that holds you on that hamster wheel.
ELLA: In respect to that, I feel Iím working through certain issues. I feel that the less responsibility I want, the more I get. Is that because by the law of attraction I concentrate on it? I donít want any more responsibility, but I attract what I donít want because Iím discounting of my own preferences?
ELIAS: Many times.
ELLA: Iím sure I do; I know that I do. We all function with those belief systems, and I have them still.
ELIAS: The point is is that what you perceive to be generating acquiring more responsibility is being created in denying your own responsibility. You are responsible for you only. But in projecting your attention outside of yourself and holding your attention upon other individuals and their choices, you assume responsibility that is not yours.
KEN: Is this like me taking responsibility or accepting some of the responsibility for the U.S. invading Iraq?
ELLA: The word that you used, ďinconsiderate,Ē that was one when I was going through my choices of what irritates me. When somebodyís being inconsiderate, itís really irritating. But Iím being inconsiderate to myself; therefore, I am being irritated by that, right?
MARK: Probably my biggest fear is two-fold: a diminishment of self, which I think most of us can relate to...
ELIAS: In what capacity?
MARK: Most recently Ė and weíve discussed this Ė in my extra-curricular journeys when I come across other energy essences. The fear is a loss of self and a diminishment of self. The irritation that comes from that is frequently when I feel intruded upon by others. I get irritated because I feel that there is a loss of self, a diminishment of self.
ELIAS: And therefore there is a necessity for boundaries to enclose yourself and shield yourself and therefore generate protection that you cannot be intruded upon. But in that, you are diminishing Ė figuratively speaking, not actually Ė for what you diminish is your perception of what you are, that what you are is so very small and insignificant and not powerful and that there are other energies or essences or individuals outside of you that are more powerful and incorporate the capacity to steal from you elements of you. But they cannot, not what you do not give.
Therefore, once again, it is a matter of paying attention to you and recognizing what YOU are doing and how YOU are diminishing yourself in devaluing yourself, not acknowledging that you are not so very small and that you are very vast, and not appreciating the value of yourself as equal to any other expression of consciousness.
MARK: Of course, that ties into issues of intimacy.
ELIAS: Yes, for if you are shielding yourself and if you are generating a fear that you shall be diminished if you allow other individuals to penetrate your field and share with you, the fear is that they shall take some element from you and not return it, and that shall inflict pain and that shall be a devaluation of you.
That is also associated with the irritation that other individuals actually incorporate this capacity Ė and how dare they! That also associates with consideration and the value of preferences and whether preferences are acceptable or not.
ANON: Elias, does that also mean that if youíre feeling like somebodyís being inconsiderate or you feel like somehow theyíve hurt you or whatever that youíre mirroring back what youíre really doing to yourself? Youíre being inconsiderate to yourself, youíre devaluing yourself, youíre not honoring yourself, whatever it is? When that seems to happen outside of yourself, itís really just a reflection of whatís going on internally?
ELIAS: Yes, that you are denying some element within you. In your denial of yourself, you precisely, immaculately, perfectly engineer and create a scenario, a situation, an interaction that shall reflect that to you in that moment. You AMAZINGLY, without thought and generally without even an objective awareness of what you are doing, automatically draw to yourself precisely in every moment the one individual or the one scenario or the one situation that shall perfectly reflect to you what you are doing. THAT is the wonderment of your physical reality.
THAT is the element that I have expressed to you from the onset, that there is actually NO expression that is hidden from you. There is no element of yourself that is hidden from you; it is merely a matter of paying attention. It is not that there is some subconscious monster that is directing of your focus and your choices and generating all of these choices that you do not agree with and you do not want. It is [that] you are not paying attention to what you are doing. You are doing it all objectively, and it sits precisely before you.
TERRI: Thatís actually a good segue into my fear and irritation. Iím wondering if what you were just talking about was reflected with the man that I was with yesterday. He seemed to keep everything at a perfect balance, tit for tat. My greatest fear is relationships with men, and my greatest irritation is men and the way they behave. (Group laughter) He seemed to be the same. When Iím with a man, I always look to see what Iím giving out and am I getting it back? I seem to try to keep everything in a perfect balance, and he seemed to be doing that, too. Is that...?
ELIAS: A example of paying attention and noticing what your fear is and what your irritation is, and moving into an expression of not feeding them but acknowledging you and paying attention to you and what you are doing, rather than generating the expectation of what the other individual may or may not do.
ELLA: So being selfish is good?
ELIAS: Quite! I am greatly advocating of selfishness! (Laughter)
I express to you, we shall break and you may continue with your questions subsequently.
BREAK at 2:50 PM.
ELIAS: Continuing! Next individual?
ELIAS: My friend?
DEANE: Your favorite mouse!
ELIAS: Ha ha ha! And it speaks! (Group laughter)
DEANE: My greatest fear is that this other-dimensional stuff that Iím doing is made up by some other part of me and is not really true and valid, even though youíve validated so much before.
My greatest irritation deals with what Iíll call certain sub-elements of American culture that I get exposed to on television and in life, and I find a great deal of difficulty accepting those kinds of differences. Iím not exactly sure why, but Iíve looked at that a great deal within myself and feel like Iím making some progress.
ELIAS: What influences?
DEANE: In what, the fear or irritation?
ELIAS: The irritation.
DEANE: I guess the stuff that I wouldnít do. I see actions and I see certain biases reflected within American culture thatís presented to us through different forms of media.
ELIAS: Such as?
DEANE: Well, letís just say exposure of certain elements. They get a great deal of exposure and other elements of American culture donít get any, and to me it seems unfair. I understand about unfair and fairness as a judgment, but itís difficult.
ELIAS: Be more specific. What is exposed and what is not?
DEANE: Blacks get a big play. Indians do not.
ELIAS: And therefore the difference of culture and their exposure in your media.
DEANE: Itís an irritation to me. I know that itís a choice of me, my own choice, to say that this is not right. Itís not what I would do if I were in the media. In fact, in my book I specifically excluded blacks and I specifically included portions and scenes and everything of Indians. I wanted a spotlight to go on some other elements because I thought that would be equal time, shall we say.
ELIAS: And you view that to be balanced?
DEANE: I just thought it was right and I thought it was fair. Again, I understand that fairness in itself is a judgment. Nevertheless, thatís what I felt inside and thatís why I did it, specifically for that specific reason.
ELIAS: I am understanding. But in that, were you not generating very similar energy to what you oppose, in your exclusion? Therefore, you are generating the same type of energy that you oppose. This is the point, to be recognizing your contribution to what is occurring within your reality.
Individuals express what you term to be self-righteousness, for they view their perception to be the right perception or the equal perception. That is assessed quite accurately, as you have stated, in conjunction with what you do or what you prefer and the discounting of what other individuals express and their preferences.
Do you recognize that the individuals that promote the one culture in their perception view that they are doing the same as you did with the other culture? Therefore, you are generating the same action. You are merely choosing different elements of the same action. They view themselves to be equally as right and devoting equal exposure as do you.
DEANE: Itís quite obvious to me!
ELIAS: It is not a matter of denying your preferences.
DEANE: But is that a preference or is that a judgment?
ELIAS: Partially both. Remember, your preferences are merely preferred beliefs. Therefore, they are your beliefs that you prefer, and that constitutes your guidelines in association with your truths. Within your truths, there is some element of preference also. They are what is right for you, for this is the manner in which you set your guidelines of how you shall behave and what you shall express. Preferences change, which is also your indicator that they are not absolute and that your truths are not absolute, either.
What is significant in this type of situation is to recognize what YOUR truth is, your guideline for you, and not to discount that, to recognize what your preference is and not to discount that either, and not to prevent yourself from expressing your preference but not to match energy in opposition with other individuals that you express their unfairness Ė which generates an energy of matching energy with the other individuals, which is another form of opposition. (1)
That is the point. It is unnecessary to be opposing. It is unnecessary to compete. In generating that action, you generate an irritation within yourself for you are holding absolutely to your preference and your opinion.
Your opinion and your preference are not wrong. As I have stated, they are your guidelines. I have expressed from the onset of this forum that although you are shifting and although you are accepting your beliefs, you are not eliminating them, and in not eliminating them, you shall continue to incorporate your own preferences and your own opinions. They are not wrong, for they are YOUR guidelines, but that they do not necessarily apply to other individuals.
DEANE: So when you engage a specific action like I did, if my intent is this is me expressing my preference as opposed to these other people need equal time therefore Iím matching energy, is it my intent that modifies this particular action? Is one matching energy and the other one an expression of preference?
ELIAS: Yes, if you are merely expressing your preference and you are not incorporating any energy of judgment in relation to what other individuals express Ė that they are wrong, that they are not offering equal time or equal energy. Equal is relative, also, and is not always the right, either.
In this, it is a question of paying attention to your motivation, to what is influencing you to generate a particular expression, and to evaluate that and examine what type of energy you are actually expressing in that action. What are you contributing to? By your actions, by your expressions, by your energy, are you contributing to an energy of acceptance and that of acceptance of difference and balance, or are you contributing to the energy of opposition and polarization?
DEANE: This leads me to ask this question that ties right into that. Here we all see a world that is engaged in conflict and polarization and everything, as you have said. If all of us here in this room and those on the list get their act together, so to speak, how can we as such a relatively small group, us against billions and billions of folks out here, how can we have an effect?
ELIAS: Ah, that is the point. That is an expression of perception and how you view yourself as very small and insignificant and that the worth of the individual amounts to little, for the power of the individual is limited and small Ė and it is not. That is the point of this shift, to focus the power and the energy upon the strength of the individual and to recognize the significance of the individual.
As I expressed previously, you cannot generate the collective without the individuals. They create the collective. Therefore, as I have also expressed previously, the power of the individual is tremendous and very significant. What you do, your individual self, DOES ripple within consciousness. It DOES affect what is being generated within your world.
It is the powerlessness of the individual, the perception in the greater masses that you do not incorporate strength or power, and [that] you do not value yourselves as individuals and you do not view yourselves to be vast, that generates the contribution to the masses creating the polarization and the opposition and the conflict.
I may express to you, in this present time framework, in this now, all of the conflict that is being generated throughout your world and all of the individuals that are participating in all of that conflict is a small volume in relation to all of the rest of the individuals within your world that sit in your same perception. There are volumes of individuals that are not actively participating in mass conflict.
How many individuals are comprising your government?
DEANE: Relatively few, in terms of the whole population of the country.
ELIAS: Precisely. That which you view as a body, a whole, is comprised of individuals, and the number of those individuals is minute in relation to how many individuals occupy your country. In relation to your world, those individuals that occupy any government as officials, or those individuals that are not in position as officials but participate in conflict of wars, are relatively few in relation to the masses and masses that are not actively participating in those actions.
But you are participating; you contribute to those actions. You feed those actions and those conflicts in your mundane existence in the very actions that you incorporate in daily activity in opposition. That energy radiates from you, from thousands, from millions, from billions. You are a part of a collective. You are a part of what may be termed to be a passive collective. But you are actively participating, and you are generating as much opposition as any soldier that is opposing another soldier with a gun.
You do not view yourselves to be generating that type of energy, for you view yourselves to be engaging your daily mundane activities, you are not generating hurtfulness to another individual, and you are expressing consideration with other individuals Ė NOT! And you are respectful of yourselves Ė NOT! And you do not oppose other individuals and you do not oppose yourselves, for you offer yourselves information and you are enlightened Ė NOT!
DEANE: Can I hide behind this lady here? (Laughter)
ELIAS: Now; this is not to discount any of you. It is merely to offer you information that in some manners you are deluding yourselves, for you are not paying attention and you are not observing your own actions. You are not generating the connection between how significant your actions are in each of your days and how that contributes to what you do not want and how it creates what you do not want, and that you are NOT victims, that you are not unconscious and that you DO incorporate the ability to intentionally manipulate your reality and create precisely what you want. But it begins with you, not with outside of you. This is the most significant.
One of the elements that begins with you is to recognize what you deny yourselves that generates this irritation and this fear, what you do not allow yourselves, and how you project your attention outside of yourselves, seeking control from outside and losing it within, not generating a genuine awareness of what you are actually doing.
I challenge each individual within this room this day to incorporate one day of paying attention to every action that you incorporate Ė EVERY action Ė and in paying attention to every action that you incorporate within one day, attempting to evaluate what influenced that action. What were you actually doing? Shall you close the door? Shall you open the door? What influences that action?
DEANE: Wanting to get into the other room, of course. Thatís rather mundane, to go from one room to the other.
ELIAS: That is PRECISELY what I am expressing. If you open a door and you move into another room, do you close the door? What motivates you to close it?
DEANE: Itís hot outside; I want to keep it cool inside. What does that tell me?
INNA: To close out other people?
ELIAS: Not necessarily; perhaps.
INNA: It is his preference.
ELIAS: Perhaps it is a preference.
NAOMI: Youíre assuming that you close the door. You donít necessarily have to close the door.
ELIAS: Correct, but the question is do you close the door, and you expressed a response in relation to closing the door. I am not assuming; that was his approach.
In this, if you close the door, what is your motivation? It DOES offer you information. You may be closing the door for you do not wish to be engaging the noise from outside. It may be an irritant to you. Or you may be closing the door for it is more comfortable to you inside, for the temperature is different. That is a preference. In all of these actions, you can identify what is a preference, what is not a preference, what is being influenced by some element other than a preference.
Do you lock the door if you depart your dwelling? Do you think of this? No, it is an automatic action if you do or if you do not. You do not engage thought, you do not engage an emotional communication, you do not pay attention. It is an automatic response. You merely do it. But that action is being influenced by some belief. It may be being influenced by a preference Ė which is also a belief Ė but it may be influenced by a preference or it may be influenced by an underlying belief concerning protection, which also may be an underlying fear that you may not be expressing or feeling in the moment that you lock the door, but it is present.
DEANE: Which is the cause to throw the lock.
PAT B: Couldnít that be an automatic response with no thought?
ELIAS: It IS an automatic response. It is, and that is the point. That is what I am expressing to you. That is what is significant to pay attention to. For that automatic response, if it is being influenced by an underlying expression of protection and an underlying fear of harm, you continue in daily activities Ė perhaps more than once within daily activities Ė to reinforce that belief and that fear. Subsequently you may create that fear, for you have reinforced it over and over and over. You concentrate upon it continuously, and the more you concentrate upon it the more you create it.
This is the point of what I am expressing to you in relation to paying attention to what you are actually doing and what type of energy you are expressing. This is the point of posing the question to you all of what irritates you and what you fear. For in posing that question to yourselves, you may evaluate more clearly what you are actually doing and what type of energy you are actually projecting. Not in what you think of as significant important events but in what you do in each of your days, for that is what creates those important significant events, such as important significant conflicts.
CATHY: I have a question. Youíre talking about locking the door and noticing that youíre locking the door and noticing your protection beliefs. When I think about that, I automatically move into a position of thinking I shouldnít have protection beliefs or I shouldnít set up polarization. So I become polarized against polarization in general.
ELIAS: Correct! And the point...
CATHY: I imagine a triangle and thereís two opposed sides, polarized Ė I can see it clearly Ė and Iím just polarized in general and I shouldnít be doing that. So then the question becomes say I lock my door and Iíve got this protection belief. As opposed to having my protection belief, what should I do?
ELIAS: What have we been discussing?
CATHY: I know, but spell it out again!
ELIAS: Not oppose!
ELIAS: No, not ďright.Ē Not oppose!
CATHY: Whatís the opposite of oppose?
ELIAS: Not words! Not words! Receive this energy from me, not words. Not oppose Ė what do you do if you do not oppose?
ELLA: You acknowledge and accept, right?
ELIAS: Allow, acknowledge. You do not ďdo.Ē It is unnecessary to do. That is your automatic response, that you automatically expect yourself to do some action. If you are not opposing, what should [you] do? Not do.
CATHY: Accept and allow.
ELIAS: Yes! Acknowledge it. Allow yourself to experience it, recognize it, identify it Ė do nothing.
ELLA: I have a question about the paying attention exercise. You recommended that exercise in private and public sessions. As a Sumari I like to try things. But what I did notice was that when you try to pay attention to everything that you do, you put yourself in a situation as a caterpillar that analyzes which foot to put down but forgets how to walk completely! (Group laughter) I try to do that but I get completely crowded in my head and I say, ďThe heck with it! I donít know what Iím doing!Ē Is there any alternate approach to that?
Letís say you take a normal day. Most of us work. Maybe itís better do it on a weekend when youíre not as required to pay attention to...
ELIAS: Not necessarily.
ELLA: If I had to concentrate on my work Ė I do take a lot of actions at work, interacting with other people or concentrating on what Iím doing Ė but then I have to concentrate on that also. Then if I self-analyze myself, I completely disintegrate! I just feel very, very crowded in my head.
ELIAS: This is not a matter of self-analyzation.
ELLA: But it is! It becomes.
ELIAS: No, that is what you may generate with it, but that is not the point and that is not what I am expressing.
ELLA: But Iím asking myself questions all the time: ďWhy am I generating that?Ē
CATHY: Arenít we all on that page?
ELLA: You have that same problem? See, weíre in agreement! (Laughter)
ELIAS: Let me express to you a clarification. Very well, let me clarify. It is not necessary that you analyze or that you evaluate in the moment in that day. The exercise is not to be analyzing but noticing.
ELLA: To me itís the same.
ELIAS: It is not the same.
ELLA: Iím trying to notice, while noticing and practicing the information, while automatically doing...
ELIAS: And that is complicating.
ELLA: It is. In a way, it almost feels like maybe I shouldnít self-analyze but it results in that. What do you suggest? Maybe I should go through my day and then before I go to sleep analyze that day in retrospect?
ELIAS: Not necessarily. Perhaps in your subsequent day you may generate a recall and allow yourself to evaluate. What did you experience? How did you experience? What was your motivation?
ELLA: How do you distinguish between noticing and analyzing? Where is your distinction? Because to me theyíre almost synonymous.
ELIAS: They are not synonymous.
ELLA: Could you extrapolate on that?
ELIAS: Noticing is merely noticing. Noticing is paying attention Ė ďI closed the door.Ē No other thought.
ELLA: If I closed the door because...
ELIAS: Not because! (Group laughter) Not because!
ELLA: I got to the point that I said the heck with it! I closed the door because I have a belief, I acknowledged the belief, I can do whatever.
ELIAS: Not because!
ELLA: Not because?
ELIAS: No: ďI closed the door.Ē
CATHY: So the analyzing is the doing that youíre telling me not to do.
ELLA: Then what is the point of noticing that I closed the door without thinking why?
ELIAS: You do actions continuously. You do actions continuously that you do not analyze, that you do not incorporate ANY thought in relation to what you do.
ELLA: That is correct.
ELIAS: This is not to say that you are not continuously feeding yourself information. You are continuously inputting information. You are not THINKING of that information, but you are assimilating it. In that assimilation of what you do, in noticing what you do, you are generating directions.
ELLA: Let me ask you a question. I just go through my day and I interact with people and Iím noticing, as you suggest. Iím noticing that I generated a judgment. So Iím telling myself I generated a judgment and I should go home. I basically offer myself information of every action that I take during the day.
ELLA: Okay, Iíll do that. (Group laughter) What would that result in at the end of the day? It would seem in my subconscious I would process all of this information...
ELIAS: You are continuously processing...
ELLA: I understand that, but even by noticing the result without self-analyzing or without putting a judgment on myself, it helps me somewhere in the purple center.
ELIAS: Yes, it is beneficial, for what you do for the most part is not notice most of what you do. The mere action of noticing what you are doing is enough. That shall spark subsequent evaluation. It shall offer you information concerning what you do, what motivates you, and it allows you to become more familiar with you.
All of you may generate a thought that you know yourselves very well. I may pose many questions to each of you, and I may express to you that for the most part the likelihood that with any of my questions you would answer, ďI donít know,Ē for you do not pay attention.
But if you pay attention to what you are doing even in one day Ė without analyzing, merely noticing Ė you do offer yourself considerable information. For even without analyzation, you surprise yourself and you express in that noticing, ďAh, I have not recognized that I do that previous to this moment.Ē
ELLA: I think itís helpful to me to make a friend of an enemy. Again, I talked to my friend about what I started noticing, and she affirmed that I am reflecting to myself what I am doing, projecting insecurity and receiving insecurity in a way of fear and negativity back. And I reversed it...
ELLA: ...at this point in time. I donít know in the future what will happen, but that definitely helped. I might not always realize how well Iím doing that or am I doing it, but that was a conscious effort that I take.
ANON: Is that influenced largely by our orientations, too, like the way people are able to notice and the difficulty that these guys are talking about? Couldnít that also be because different orientations might make it a little more difficult?
CHRISTINE: Or you would do it in different ways?
ELIAS: Yes, there would be a difference. It may not necessarily be more difficult or more easy for different orientations, but it would be expressed differently.
There is more of a tendency with common individuals to be projecting outwardly and focusing upon what they are doing, in actuality, in a more challenging manner. The challenge for common individuals is that they donít recognize generally how they actually ARE paying attention to themselves as they are paying attention outside of themselves. Common individuals incorporate a tendency to move in the either/or Ė either I am paying attention outside of myself or I am paying attention inside of myself, but not both.
Intermediate individuals are continuously questioning whether they are paying attention to themselves or not, or they are expressing that they are paying attention to themselves but they do not quite understand what they are paying attention to and attempting to evaluate Ė what is it that I am paying attention to, or what is it I am supposed to be paying attention to? For they are quite adept at paying attention to themselves, they merely do not understand which element of themselves to pay attention to. (Group laughter)
Soft individuals confuse themselves tremendously, for they are paying attention to themselves and paying attention to outside of themselves and attempting to juggle both Ė which is more important or which is more significant, the outside or the inside? They are continuously occurring and you are continuously paying attention to both, but one must be more significant than the other and the evaluation of that may be quite confusing, especially if the inside is not matching the outside. Therefore, there is a continuous attempt to match the outside with the inside, which also may be quite confusing. For the outside is abstract and it DOES match the inside, but the soft individuals are not always recognizing of that for the outside is so very abstract.
Therefore, it is not necessarily a matter that any one orientation encounters more difficulty than another in this evaluation or in noticing. It is merely that you notice in different manners and you process in different manners, and therefore you have different challenges of what to pay attention to.
ELLA: I want to ask a question, unless somebody else has a question. But when you have a chance, I have a question that I need to ask you in relation to since weíre creating our reality but there are other people in it, how do we do that.
JOANNE P: This actually segues beautifully; I have to be soft. (Elias laughs loudly) My greatest fear is that Iím not capable or wonít understand the information that Iím creating and that ultimately I will betray myself in that loop. I understand that while it matters not on a consciousness level, it matters to me here. Sometimes there appears to be an apparent difference between what I think I prefer and want and what Iím actually creating in essence preferences.
ELIAS: Not in essence preferences, in your preferences.
JOANNE P: In my real preferences, which is what Iím creating.
ELIAS: Yes, and that may be confusing to many individuals. The distinction and the noticing that what you think you want and what you think is your preference may appear differently than what you actually create.
Now; that does not necessarily denote that what you think you prefer is inaccurate. That may be a correct assessment or translation. But you may also incorporate expressed beliefs and be choosing certain influences of those expressed beliefs that deny your creation of what you prefer. This occurs many times in association with obligation. An individual may express a genuine preference in certain actions but deny themselves the freedom to express that or accomplish that for their belief concerning obligation overrides their preference, for it is stronger.
Another element concerning preferences, as we were discussing in the previous section of this session, is that there are strongly expressed beliefs concerning what is acceptable behavior. Therefore, in association with religious beliefs Ė which contrary to what any of you may think, you ALL incorporate religious beliefs; this is not to say that you attend religious rituals or that you associate yourselves with religious establishments, but you do incorporate religious beliefs Ė in association with religious beliefs, preferences are to be denied, which is what influences the strength within many individuals of why they view preferences to be selfish and bad and inconsiderate. For the noble action is not to be considering you but to continuously be considering every other individual upon the planet and therefore assuming responsibility for every other individual upon the planet, and expressing none of yourself.
The responsibility to self is what generates your freedom. For if you are entirely responsible for you, you cannot be a victim in any manner, for no other individual can create your reality. Therein lies your control that you seek, which once you discover it you recognize that it is not control at all. It is freedom and it is allowance.
In this, if you are generating choices that appear to you to be contrary to your preferences, it is worthy of your attention to evaluate what you are actually doing, which we have been discussing this day, and to examine what beliefs are being expressed and which influences you are aligning with. For in that evaluation, you recognize automatically that there are other choices and that this is not the only influence of this belief. You motivate yourself to seek out what are the other influences of this particular belief. Even the evaluation of different influences of beliefs interrupts the strength of the influence that you are expressing. It distracts you, it allows for other possibilities, which allows you to explore in different directions.
One of your largest keys, or what you would term to be tools, for generating different choices is to interrupt the familiar choices, to interrupt the circles that you create, that which you continue to repeat. Distraction is a tremendous method for interruption, allowing yourself to express ANY different action other than the one that is familiar Ė but not in opposition to the one that is familiar Ė acknowledging the one that is familiar, recognizing that, not FIGHTING with it, not opposing it, but merely in simplicity heaving an enormous sigh and expressing to yourself, ďAh, yes! This belongs to me. This is what I do. This is what I express. This is what I am experiencing, and there is no necessity to change it but merely to notice it.Ē That in itself is an interruption of what is familiar to you, for the familiar is to automatically oppose.
If you are not opposing, you automatically relax your energy. You change your energy immediately Ė perhaps not entirely Ė but to a significant degree, enough of a degree to allow you to inspire yourself and view other choices and other influences, and even offer yourself information concerning what is motivating the difference between what you do and what you think you prefer and whether what you think you prefer is actually what you prefer.
That processing is allowed if you are not opposing, for the opposing is so very distracting that it becomes a focal point and that is ALL you pay attention to. It becomes consuming, and that does not allow you to offer yourself information. The opposing is quite similar to the hamster wheel of ďwhy?Ē
JOANNE P: Itís interesting that youíre saying that, because my irritation is that I offer myself so much information that I canít discern which to choose from and I go into overwhelm. I try not to make it a thought process, but it seems to feed the fear of not being capable of understanding the information. My irritation feeds my fear, and back and forth.
ELIAS: And I may express to you that also is quite commonly expressed. Many individuals couple the two and they feed each other, which is also the reason that I chose those two expressions.
JOANNE P: So just notice the doubt Ė I guess itís doubt thatís coming up Ė and just allow that to be there...
JOANNE P: ...and you will not betray you.
ELIAS: Yes, for that allows you to experience that and not oppose it, and eventually you allow yourself to not be distracted by it. It becomes consuming and immobilizing, for you are concentrating upon the opposition of it.
JOANNE P: And that complicates it?
JOANNE P: So in the allowance, the information will become more easily discernible of what my preferences are?
ELIAS: Yes, for you are not distracting yourself in that manner of continuing the hamster wheel and concentrating upon the opposition.
ANON: Would it be considered opposing to say something to the person, if thereís another person involved that you might be feeling this opposition with? If you said something in a non-confrontational way, would that be feeding the opposition?
ELIAS: It is dependent upon your motivation. I am not expressing that confrontation is necessarily opposing; it may be sharing information. It is dependent upon your motivation. If you are sharing information, you are not necessarily opposing. If you are defending, you are. If you are justifying, you are. If you are attempting to instruct, you are.
ANON: What if youíre just saying how you feel about it?
ELIAS: And that is merely expressing and sharing information with another individual. If you incorporate no expectation in that sharing, you are not opposing. If you incorporate an expectation of the other individual, you are either defending or justifying or instructing, and in those actions, yes, you are opposing.
DON: By instructing, would you also include attempting to manipulate?
ELIAS: Yes. If you expect a particular outcome or response from the other individual, yes, you are generating an opposing energy. If you are merely sharing information, that is not opposing.
ELLA: This is the part that is not clear to me, and I cannot find an answer from the sessions so far. Iím creating my own reality, and this is where it gets hazy. Every individual that comes into my reality, this is the energy that other essences lend into my game? Iíve created this game and they lend the energy?
ELLA: Then I guess what Iím asking is if for a second you just forget about the big picture in our everyday life, it seems to be that the choices that we make affect other peopleís lives or the choices that they make affect your life. Now, the choice that my husband makes affects my life. But I created him?
ELLA: You are saying my responsibility is solely to myself, right?
ELLA: How real is he in my reality? (Group laughter)
ELIAS: He is quite real and all of your reality is quite real, but you are creating it.
ELLA: What is he creating in my reality? What is his part in my reality?
ELIAS: He projects energy to you that you receive, and you configure that energy in any particular moment in association with your direction and what you are expressing within yourself.
ELLA: And Iím doing the same for him...
ELLA: ...because weíre both playing games, right?
ELIAS: Yes, and your realities may in any time framework be quite different.
ELLA: And the way we perceive each other Ė that probably is very normal to all of you but Iím still trying to catch up Ė the way we perceive each other, I guess he sees me differently than I think he sees me...
ELLA: ...because itís all just a virtual game to a degree in generating a part of (inaudible). But somewhere weíre still in agreement? What Iím saying is he has his own reality where I lend the energy and he has a partner who he plays with. I have my own reality where he lends the energy. But in my reality, Iím not playing the game with him, he just lends the energy, period, and then I form it. Itís not like we are co-creating?
ELIAS: No! You are not co-creating!
ELLA: Somewhere I read that you are co-creating.
ELIAS: No! You are not co-creating.
ELLA: So basically this is my game?
DANIIL: How do I reconfigure the energy sent to me in the most adequate manner?
ELIAS: What would your motivation be? You would automatically reconfigure energy that would be the most beneficial to you in conjunction with whatever you are expressing in the moment.
I am aware of what you are expressing, but I may also express to you, you are continuously doing this action. For whether it is comfortable or not comfortable, you are presenting a reflection to yourself precisely of what you choose to inform yourself concerning Ė but I am understanding what your question is.
If you are receiving an energy that you perceive to be opposing or that you do not like, how do you reconfigure that energy and change it into a different expression? Quite easily. [It] is dependent upon you and whether you are trusting yourself and whether you are accepting yourself.
You may present an opposing energy to yourself merely as an action to allow you to evidence to yourself that you can reconfigure that immediately, that it is not affecting of you in an opposing manner, and you shall know in that experience. For regardless of the strength of the opposition that you present to yourself, you shall incorporate no motivation to match that energy or to oppose it in return and it shall not affect you in what you assess as a negative manner.
DANIIL: So as an automatic response of being shocked or opposing or defending or whatever, if I can suspend or distract myself for a moment and just look at it at face value, so to speak, then immediately it ceases to be an opposition.
ELIAS: Yes, you can incorporate that temporarily as a method, which will encourage you in practicing with this type of action and which also shall reinforce your recognition of your ability to accomplish a reconfiguration of energy. But ultimately what may be the most desired action is to genuinely be expressing that confidence and recognition of your own strength and power and no doubt within yourselves, and in that, your own acceptance of your choices. Therefore, opposition would not be threatening.
DANIIL: So I would never then even perceive initially that something was an opposition?
ELIAS: Correct, for you would view it or perceive in a different manner. You may recognize that there perhaps was an intention from the other individual to be opposing, but you have not received it in that manner, you are not affected in an opposing manner and there is no threat.
ELLA: Is it possible sometimes that when life offers you challenges, sometimes my automatic response is why do I generate it? Sometimes we probably offer challenges to us merely for experiences, as unpleasant as they are. It doesnít necessarily mean possibly that you are being co-pilot. You might deliberately bring the challenge to your life because it enriches you as a whole.
ELLA: So as I said, as unpleasant as it may be, as they say, ďWhatever doesnít kill you makes you stronger.Ē
ELIAS: Or so they say! (Group laughter)
Very well, my friends! I shall be disengaging this conversation this day. But I encourage each of you to be pondering and assimilating what we have been discussing, as I know you will. (Group laughter) I also express to each of you genuine and tremendous encouragement in what you are generating. This discussion, as I have stated, has not been engaged or set forth as any type of a discounting of any of you but merely offering to spark your own explorations.
You all are shifting. You all are offering yourselves tremendous information and you all are accomplishing, and in my encouragement to each of you, you all shall accomplish also.
To each of you in tremendous affection and great appreciation, until our next meeting, au revoir.
GROUP: Thank you.
Elias departs at 5:34 PM.
(1) Originally expressed as: ď...and not to prevent yourself from expressing your preference but not to match energy with other individuals in opposition that you express their unfairness, which generates an energy of matching energy with the other individuals, which is another form of opposition.Ē
© 2005 Mary Ennis, All Rights Reserved.