Saturday, October 21, 2006
ďA New Wave in Consciousness: PerceptionĒ
ďDefining Personalizing and Personal ResponsibilityĒ
ďClarifying Compromise and CooperationĒ
Participants: Mary (Michael), Bill (Zit), Carl (Shani), Carole (Aileen), Christine (Lurine), Daniil (Zynn), Donna (Luera), Ella (Bella), Gail (William), Inna (Beatrix), Jan (Meude), Jim (Trecia), John (Rrussell), Kipp, Lorraine (Aiden), Lynda (Ruther), Mavis (Mouve), Natasha (Nichole), Pat (Treice), Rodney (Zacharie).
(The recording equipment broke down shortly into the session, as noted in the following transcript. The complete transcript is possible due to the personal recordings of a few of the participants present at the group session: Donna, Natasha and Rodney. Says Donna Ė who also did a fantastic job in transcribing this difficult-to-hear session Ė ďYou know, at first I wasn't even going to attend the session. But I kept being prompted to go! It was annoying, like someone pushing me and even waking me up at night saying, ĎYouíre going to the group session, right? Huh? Huh? Youíre going, right?í Boy, now Iím really glad I went and recorded it!!Ē So are we, Donna, and many thanks!)
Elias arrives at 12:10 PM. (Arrival time not available.)
ELIAS: Good afternoon!
GROUP: Good afternoon!
ELIAS: (Chuckles) As I am aware that you are anxious to be receiving the information of the new wave in consciousness that is beginning, and in usual form of yourselves, I may express that perhaps you have surprised yourselves once again. You have NOT chosen science as your current wave. You have chosen collectively perception, which in actuality is an adequate follower to your wave addressing to truths, for you have already set the foundation with that wave to be addressing to this wave. Therefore, this wave may in actuality be somewhat easier for you to begin, for you have already been engaging information regarding perception. You have already offered yourselves experiences to identify differences in perceptions and to be more aware of the strength of your own individual perceptions, how that colors and influences yourself and how you view your world.
Now; this wave, as you may be aware, is orchestrated by the essence family of Tumold.
Now; unlike other waves in consciousness Ė which generally the orchestrating family, those individuals belonging to or aligning with that family, experience more of an intensity in relation to the particular wave than other individuals belonging to and aligning with other families do Ė this particular wave differs, for in association with being orchestrated by the Tumold family, this lends an energy to all of you in supportiveness.
Rather than the individuals belonging to or aligning with Tumold incorporating more difficulty or challenges in relation to this wave, they actually will be more helpful, and may even experience less challenge than other individuals in expressing their qualities of this family, in recognition of difference and generating an acceptance of that, merely in their being. Therefore, the individuals that are associated with this particular family in this particular wave may be considerably helpful with themselves and with all other individuals in the movement of this wave.
I may also express to you, as you have generated such a foundation with your previous wave addressing to truths Ė which involved some elements of perception Ė this particular wave is likely to not be long ongoing.
Now; that is a likelihood, not an absolute. But as you are moving presently, and in the widening of awareness that you are generating presently and the awareness of perception that you incorporate presently, there is a likelihood that this particular wave will not be ongoing, which will allow you to move into your next wave. And perhaps in that moment you will choose your science wave, but that remains to be seen! (Laughs)
Now; in this particular discussion, I shall address to all of you. What do each of you view presently as a significantly important issue or struggle or confusion that you may be incorporating presently? I shall open to you.
ELLA: As a common issue, or individually?
ELIAS: Individually, for what you experience individually is also being experienced en masse.
ELLA: At the beginning of your initial dialogue, I was thinking to myself that thatís what Iíve been doing for the past at least six months, probably more, changing my perception, and thatís been challenging. To change your perception, you first have to identify your underlying perception, meaning you have to identify a belief with which you hold so strongly you donít even realize that you view it as unchangeable fact.
ELLA: (Inaudible) I didnít realize that maybe I was in a way preparing for this wave, but it resonated very strongly with me.
One of the beliefs that I recently identified was that I have a fear of money, because I have a very clear (inaudible) but I have a clear equation that says money equals power equals corruption. Once I saw that, I said wait a minute, it doesnít have to be this way. So I am changing my perception of it now. I brought into my reality a challenge, which I donít perceive as a negative challenge but more like an adventure/excitement type of a challenge, to be participating in a home business or at least to try to do this, and in that, allow myself to get out of my personal space where Iím guarding against that (inaudible) and realize the fact that having money doesnít necessarily make you a corrupt person by definition.
ELIAS: Correct. That is a strong perception of many individuals, that money can be corruptive. Even if individuals do not generate that association, they may generate associations that money is bad or that wanting money is bad.
ELLA: I have that also. Another one, I donít know if somehow the answer will present itself to me directly or indirectly. I still donít understand. I guess Iím holding to a belief that one person participating in a life with another person has a certain responsibility toward that other person, and so it makes it very difficult for me to make the distinction (inaudible). If I would abandon a person that needs me (inaudible).
ELIAS: How you perceive yourself is also very challenging or can be very challenging in relation to other individuals, for this also is a very strong expression associated with perception: how you perceive that other individuals perceive you, and in that, how you want other individuals to perceive you, and how it can be threatening to you if you are receiving information from other individuals that they perceive you differently than you perceive yourself. That can be quite disturbing to many individuals.
For, you incorporate a perception of yourself; you view yourself in certain manners. You view yourself and perceive yourself in relation to your guidelines, and within yourself, your guidelines are good. Therefore, as you follow your guidelines, if another individual expresses differently and does not value the same expressions that you value, that can become threatening, for that informs you that they view you differently than you view yourself.
For the most part, most individuals want other individuals to view them the same as they view themself. If the other individual does not, you generate another association that the other individual does not know you or does not see you clearly. Therefore, their perception of you, in your perception, is distorted, and that influences you to strive harder to convince the other individual of your perception and therefore create that sameness which allows you to feel that you are seen, and seen correctly. In this, that may many times influence you to generate certain actions or choices that you may not necessarily want to engage, or that may be compromising of yourself, to accommodate other individuals and to influence their perceptions to match your perception of yourself.
As an example, an individual may perceive themself to be a good individual, a kind individual, and they may be influenced in some situations and interactions to generate choices and actions, in a manner of speaking, to prove that they are a kind and good individual to another individual. Therefore, they may generate certain actions or certain choices that they themselves may be hesitant to engage, but that hesitation will be overridden by your want to be viewed by other individuals in the same manner that you perceive yourself. In a manner of speaking, they are actions that you engage to prove to yourself that you are a good and kind individual.
Generally speaking, the actions and the choices that you engage to generate that type of expression are surface actions. They are offerings to other individuals. They may be an offering of finances to another individual; they may be an offering of helpfulness, of time, of attention. There are many different expressions that you can offer to another individual to allow yourself to perceive yourself as kind and good, and therefore, the cycle perpetuates.
When you allow yourself to stop and question yourself, question your motivation: ďWhat is motivating me to engage this interaction? What is motivating me to engage this choice? Am I engaging this choice to present myself as good, or am I generating this choice for I genuinely want to engage this choice and it matters not how other individuals perceive me in light of this choice?Ē That is a matter of altering your perception through the action of questioning yourself and questioning your motivation for what you are actually doing.
LYNDA: The first thing I wanted to tell you Ė before I tell you what Iím going to tell you Ė is that doing it freely feels free. The feel of ignoring the hesitation feels totally different to me, because I just did it this morning. Itís a clear distinction from last night to this morning in a couple of choices I made, that when I really noticed my motivation for making the choice and it didnít feel right, I let it go. In the morning I made the exact same action, but I did it out of a totally different motivation. So to me, the bottom line is feeling, correct?
LYNDA: For me, the indicator is the feeling of the difference of the energy, thick or thin.
LYNDA: The other thing is I think the camera is not turned on and we donít know how to turn it on properly, although Natasha is recording. Iím going to leave it up to you, whether you want to say goodbye for a minute so we can get Michael back and turn this one on.
ELIAS: Very well.
LYNDA: Thank you.
(Break at 12:30 PM.)
DONNA: Elias, I have a question. Will this new wave be another wave that we will be experiencing the concepts as opposed to intellectually understanding them?
GAIL: I can totally relate to everything that you were saying about the personal scenario. Iím finding that whatever Iím giving out or I feel that Iím doing is truly what I want to do for myself. I find that way harder than doing it for someone else. Thatís the statement.
ELIAS: Yes, and most individuals would express a camaraderie with you in that, for you are accustomed to expressing outwardly. You are accustomed to paying attention to other individuals and placing other individuals above yourself or before yourself. This is in actuality associated with religious beliefs of being less than Ė the individual is less than. There is always some expression that is greater than the individual.
That is one of the most significant challenges of this shift. One of the largest elements of shifting is placing the significance and the importance of the individual first. Therefore, what you are doing is reversing what is familiar to you. Rather than placing yourself, as the individual, as less than or second to any other expression within your world and within your reality, you are shifting to be self-directing and to be placing yourself in the position of first.
GAIL: I truly want to be in that position, but a lot of times I think thatís so selfish, thatís so self-centered, thatís so bad. Itís very easy for me to do it outwardly because Iíve been doing it all my life.
But now since Iíve been doing this empathic reading for people, I draw people to me that are in those intense scenarios and I think, ďSay something! Do something!Ē and then I turn around and go, ďListen to yourself! Do something! Say something!Ē So Iím verbalizing it more and more, and each time I verbalize it I make a small amount of movement. But itís ingrained so deeply that Iím constantly fighting to get out and say, ďHey, I want this! No, I donít want this.Ē Itís a constant struggle. Even though I see it, to create the action on a regular basis is very difficult.
GAIL: Itís so ingrained.
ELIAS: Yes, and it is a struggle, for not only do you perceive that paying attention to yourself or nurturing yourself is selfish and therefore bad, but also that it is perceived as arrogant. Therefore, that once again triggers that automatic association of concern in relation to what other individuals will perceive and how they will perceive you.
Now; another difficulty or challenge in this movement of altering perception and directing yourself and listening to yourself first Ė other than being very unfamiliar Ė in association with your guidelines you want to be right. You want to express in right manner. Therefore, that is a factor that becomes involved in your motivation, for you are questioning yourselves what is the right action to incorporate.
It becomes confusing, for as you have swung the pendulum so far in one direction of discounting yourselves and of placing yourselves beneath or behind, the action of considering yourselves is so unfamiliar that what you begin to generate is somewhat of a false assertion. You begin to assert yourselves for this is what your sciences of psychology express, that it is a matter of not paying attention to other individuals but asserting yourself in all that you do. This can become very confusing and conflicting. For in association with your psychology, that is an encouragement to you to merely project outward with little or no regard to what you actually want or your own guidelines, and with little or no regard to differences but merely to be continuously expressing you.
That many times creates conflicts also, for in doing so, you begin to generate this perception that you must force your energy outwardly. You must generate an action of forcing other individuals to see you, to hear you, for you generate this perception that you have become a shadow and that you are unseen and unheard and unimportant, for you have not generated that nurturing with yourself. Therefore, you perceive there to be a void.
In that void, you attempt to fill the void with the assertiveness, but that is a surface action and it does not accomplish what you want. In actuality, it creates more conflict and more frustration, for you begin to recognize that you are actually not accomplishing what you want to accomplish. You are not actually expressing yourself in the manner that you want, for you are forcing energy. You are not actually expressing a gentleness with yourselves and therefore allowing yourselves to perceive yourselves as a good and nice and gentle and kind individual, a loving individual.
For the most part, this is what most of you want to project of yourselves, and for the most part you do, but you do not credit yourselves with that expression. What you see is your shortcomings or the expressions that do not accomplish what you want to accomplish. Therefore, in a manner of speaking, you override yourself and begin to assert yourself, which forces energy, which conflicts you, and generally speaking will generate a reflection through other individuals of conflict or frustration.
Now; a key element in relation to perception is recognizing, first of all, that your perception is valid. It is real and it is valid, and that in many areas of your perception, it is absolute Ė and that is not bad and it is also not changing. Your guidelines individually are not changing, and there are elements or aspects of your guidelines that are very absolute to each of you. What is changing is the recognition that they are absolute to YOU but not necessarily to other individuals, that other individuals may express different absolutes.
What becomes difficult is you viewing yourself, interacting with other individuals, receiving the reflection, seeing that the reflection is different from how you perceive yourself, and not reacting to it. That is the challenge, recognizing the validity and the reality of other individualsí perceptions of you that may be very different from your perception of you, and recognizing that that does not invalidate your perception of you, that it is real and that regardless of how another individual perceives you, rather than automatically viewing that as bad, that it is merely a different shade of you.
RODNEY: This is following up on this. Instead of projecting myself outwardly and being totally assertive, Iíve been saying no to a lot of people who would have me engage in certain activities or certain conversations, etcetera, and Iíve been successful in saying no in a gentle way. I find that I now have to cope with their new perception of me. Thatís another aspect of what youíre talking about.
RODNEY: Frequently it seems to me I have to put myself in a position of being unsociable or not interested in what theyíre talking about, when in fact I really am. Itís just that in my assessment the conversation is not going to benefit me, so why should I go along with it? So Iím now learning to cope with other peopleís new perception of who they thought I was.
RODNEY: Thatís another aspect of whatís going on here.
ELIAS: Yes, for that can also initially be threatening, for it is different from your perception of yourself.
As an example, as you are widening your awareness and you are becoming more and more directing of yourselves, other individuals that you interact with that may not necessarily be offering themselves information in the same manner as are you may be expressing their absolutes in relation to you. In that, they may be expressing their perception of you in terms of you are less sensitive, you are less cooperative, you are less attentive...
RODNEY: And many others.
ELIAS: Yes, or you are less considerate. But there is also somewhat of a paradox in what occurs. As other individuals notice alterations in each of you, they filter that through their guidelines. Therefore, there are automatic associations that they generate. But they also are drawn to how you are expressing, for they are drawn to the example of directing yourself and not allowing yourself to deviate from your course. Therefore, there are two expressions that occur, but the one that appears to be the most obvious to you is the one that appears to be discounting of you or what you view as negative. This is one of the snares of differences and personalizing.
When we discussed core truths, I expressed to all of you that two of the automatic associations that accompany your core truths, if they are triggered, are personalizing and expectations. They are automatic responses; you immediately express them. This is not to say that you will not continue to express some moments of personalizing or of expectations of other individuals that they should know, but they become more and more brief and you more and more quickly recognize what you are expressing.
Once identifying, ďAh! I am experiencing that personalizing; I am generating this expectation of the other individual,Ē it dissipates and it does not continue to influence you, unless you oppose it. If you are merely acknowledging yourself, ďI recognize in this moment I experienced personalizing this interaction with this other individual. In this moment, I recognize that I incorporated an automatic response of expecting the other individual to express differently,Ē once recognizing and acknowledging that, it dissipates immediately.
If you oppose it and oppose yourself, and express to yourself, ďI should not be expressing this any longer. I should know better. I should have enough awareness now that I should not be expressing this automatic response ever again,Ē that is the same expression as attempting to eliminate beliefs, and you are not eliminating beliefs. You are not changing them; you are not eliminating them. They are, they are present, and they are an element of your reality, of your blueprint. You are not changing your guidelines, you are not eliminating your guidelines, and you are not generating them as being less absolute Ė they are, to you.
BILL: Elias? Youíre talking about this wave of perception. Iíve been noticing personally, in going into some of the forums, how critically important our use of language is. Perception, before I came across you, I understood as something I take in. As I understand you using ďperception,Ē perception is basically what we use to project outward.
ELIAS: It is both. It is how you filter information and it is how you project outwardly and create reality.
BILL: So you can use the word ďunderstandingĒ almost interchangeably with the taking-in part of perception?
ELIAS: Somewhat, for you can input information that you may not necessarily initially understand, and that will also influence what you project outwardly. Therefore, understanding is not necessarily a requirement. It can be associated with what you input to yourself, but not entirely.
For there are many elements of information that you input to yourself, even in interactions with other individuals. You may encounter another individual that expresses such difference from yourself that you genuinely do not understand their expression or their perception, and you do not understand the possibility of their perspective. But you are inputting that information to yourself regardless, whether you understand it or not, and it is influencing of your perception and what you project outwardly and create in your reality. Many times what you do not understand influences you to generate stronger absolutes.
BILL: And the understanding comes through thoughtís interpretation of it?
ELIAS: It can.
BILL: Or you could just get the feeling of knowing?
BILL: But thought plays a part in the understanding, or it can play a part?
ELIAS: It can, yes. It is dependent upon your attention.
BILL: So youíre using perception as input and output?
BILL: And the input not necessarily with understanding?
CARL: Itís like if you listen to a foreign language, youíre inputting it but you donít understand it.
ELIAS: Correct. Precisely.
ELLA: Elias, what is personalizing? I would like to understand exactly what you mean when you say that.
ELIAS: Personalizing is an action that you incorporate in which you place responsibility upon yourself for the action or expression of another individual.
CAROLE: Elias, every time I start to think of something, you start talking about it immediately after, and itís blowing my mind! (Elias laughs)
Iím sitting here thinking I canít stop seeing a correlative between what weíre talking about and personal responsibility. There is only a very small group of people that I feel that personal responsibility for in this particular physical existence. I donít have a problem at all with the world at large, really, in how they view me. But thatís how it feels to me; maybe someone else might see me differently.
For instance, today I had a choice between coming here and being the good little girl and going to a funeral. Somebody just died in town. My husband is going to work outside, stop his work, go to the funeral, go to the grave and come back. I said to him, ďBob, are you sure you want to do this? You donít know those people that well. People are going to keep dying. Iím not going to go to all these wakes and funerals. If you want to, you can.Ē
But I understand that he has much more of a need to be thought of as good, and I donít. Part of it, in my perception, is that ďgoodĒ wasnít necessarily touted in my family; ďbadĒ was. If you were bad, you were worth more; if you were good, you werenít, and you were positive and church lady and all that. I donít know if that plays into it, but I donít have that need to be thought of as good and my husband does.
I said to him, ďYouíre really going to lay up a lot of points when you die. Everybodyís going to come because youíve been to so many of these things.Ē I really donít care; just throw my ashes in the Sound and thatís it. He understood and picked up on what I was saying. He said, ďNo, no, I donít really care who comes to my wake or who comes to my funeral. I just feel like I should go.Ē I said, ďWell, okay, but Iím not going. Iím going to go up to Vermont, and Iím going to see Mary and Lynda and have an Elias session.Ē
But the personal responsibility thing that I get stuck on personally and where I will always try to do whatever I think is going to help the other person is with my kids. That is just a whole different ballgame for me. I know that Mary has a similar situation, because Elias mentioned that once. Itís very strong in me and I try to push against it, not to always be doing that, but thatís where I get stuck. I think that people maybe have one more than the other, either the good/bad routine or the right/wrong routine, that is more who they are and whatís important to them.
This morning I was thinking to myself about perception as I was looking out the window. I was thinking the common perception would be that this is a beautiful view out here, and itís only a perception. I could be sitting in this chair and have the perception that a wooden chair with a hard bottom is terrible or I could be sitting in this big velvet queenly chair with a high top and robes coming down it and have the perception that itís good. Itís really all my perception. I freak on that sometimes, how much everything is perception.
ELIAS: Which it is, but it is very real.
CAROLE: It is real, but I have a tendency maybe to go into la-la land more easily than some people. I think itís just a perception and itís not bad. So I am enjoying this because Iím liking it, even though the common perception is that this is not something that should be enjoyed.
ELIAS: I am understanding.
ELLA: Could you possibly get back to personalizing? You started talking about taking responsibility for actions of others or their lives...
ELIAS: No. It is placing the responsibility upon yourself in relation to the actions and the choices and expressions of other individuals. Such as, you may be interacting with another individual and the other individual may express in a manner as ďI am very annoyed presently and I am frustrated, and you are not being helpful in this situation.Ē
Now; in personalizing that interaction, you would automatically assume responsibility for the other individualís expression and express within yourself, ďIt is my fault that the other individual is annoyed. It is my responsibility, and therefore it is also my responsibility to alter what the other individual is expressing.Ē Or it may be [that] you may not necessarily be interacting with another individual. You may be generating your own movement, and you may encounter another individual in the same space arrangement that may express to you, ďThere is such noise occurring that I am experiencing difficulty concentrating.Ē In personalizing, you would automatically incorporate the other individualís statement and express within yourself, ďI am generating too much noise and am irritating of the other individual,Ē regardless of whether you are incorporating any noise or not.
ELLA: Immediately you involve this feeling of guilt, right?
ELIAS: Yes, and responsibility that you are the cause of the other individualís expression.
ELLA: So if you acknowledge it in that moment without saying I should or shouldnít, you might be able to distance yourself from that feeling?
ELIAS: And also evaluate within yourself are you actually participating, are you actually involved in what the other individual is expressing.
CAROLE: But donít you feel obligated to fix it, too?
ELIAS: In association with personalizing, yes, for you generate that responsibility. You feel responsible for the other individualís expression, and therefore, yes, you urge yourself to fix it to rectify the situation, for it is your fault initially, regardless. Therefore, if it is your fault, you also incorporate the obligation to alter the situation.
This is the reason that it is important to pay attention to yourself and allow yourself to evaluate what are you actually doing. Are you actually participating? Is this the expression of the other individual and does it actually involve you, or do you want to be involved?
ELLA: Your examples are very carefully worded, because both experiences were impersonal. In both examples, the individual did not say, ďYou are causing this.Ē But what if you are in the situation where the individual actually says you are creating noise? You would probably feel guilty anyway because this is a direct interaction where they are asking you for some action.
ELIAS: Very well. In the scenario in which the individual confronts you and expressed to you, ďYou are generating too much noise,Ē you can generate that automatic personalizing and you shall express a type of guilt and beholden to the other individual, and subsequently you shall attempt to rectify the situation. Or you can stop and evaluate whether you are actually generating too much noise and evaluate whether you are actually engaging an action that is intended to annoy the other individual. If not, you can evaluate the difference in perception.
You may actually engage a similar physical action of quieting yourself, but the motivation may be very different. For you may accept what the other individual is expressing and choose to be generating the action of quieting yourself or your actions, but also recognizing that the other individual may be expressing a very different perception from your own.
ELLA: And you also donít have to feel guilty about it?
ELIAS: Correct, and therefore acknowledging yourself, generating a choice in relation to what you want rather than being responsible for other individualsí expressions and incorporating guilt and discounting of yourself in relation to the expressions of other individuals.
ELLA: Thatís very helpful, and I will think about it because that applies to me in some cases. But the question in my mind, first of all... I donít even know that Iím going to present that itís also personalizing, but thatís what is very difficult for me to resolve so far. Another individual is engaged in some self-destructive action. While I choose to participate, obviously, even though itís not always on my mind, the other individual is being self-destructive. I donít mind that, thatís their choice, but I also recognize that I do project. A short while ago, the individual engaged the same action, and it took a lot of effort for me to help rectify it because we are connected. What I feel is that that individual being negligent to themselves put me in the situation where I have to run like a chicken without a head and try to help that individual to get back on track.
I donít enjoy to watch somebody suffering; it can really give me a lot of unpleasant emotions. So I start saying, ďDo that, please do that, otherwise that will happen.Ē I realize that I project, and I understand. But itís very difficult not to, because itís so fresh in my memory; it just occurred. I feel Iím personalizing, because I am taking responsibility that I have to remember that that individual has to do A, B and C; I donít! But I cannot stop doing that.
ELIAS: That is personal responsibility. That is different.
JOHN: Iíd like to make a comment. I think what youíre talking about is (inaudible) to what I experienced (inaudible) making noise. We moved into a new place and have a new house with a porch. The landscapers took a bunch of bushes away, and the noise and sound carries really quickly. I was out about 10:00 talking on the telephone. It turns out our neighborís bedroom is on the other side of the porch, and he became agitated by (inaudible). I wanted to be a good neighbor and (inaudible).
What I think youíre talking about is this whole dichotomy between compromise and cooperation, and I still donít understand cooperation. I have not experienced and done it in the way that you defined it and explained it many times.
ELLA: Maybe it would be helpful for us to define the difference between personalization and personal responsibility. Even though (inaudible) are meaning similar in my mind, you are saying different actions are involved. I would like to divorce myself from that action really badly. It really gets on my nerves.
ELIAS: Personal responsibility is the perception that you must be fixing or directing another individual, that you must be instructing another individual.
ELLA: For self-preservation. That is my motive, I understand. For me the difficulty is that all the time I think that I am doing it for selfish needs! I need it! I donít care what he is doing. I need it because it really affects me, and I donít want it to affect me. Thatís an action. How do I sever that? What do I tell myself when Iím looking at him and see that heís doing it again?
ELIAS: Incorporate precisely that action: divorce yourself from the action. Do not involve yourself in the action.
If you are participating with another individual and you are generating considerable discomfort in that interaction, you are expressing that as a message to yourself. It is a communication to yourself. That discomfort is expressing a communication that you are generating some action that is contrary to your own guidelines and your own preferences. That can be expressed in varying degrees. At times it can be expressed quite extremely.
In that, it is a matter of generating the choice of whether to participate, whether to continue to participate in certain interactions with another individual or not. As you continue to participate regardless of the discomfort and the communication that is expressing to you that you do not want to be participating for this is contrary to your guidelines and your preferences, you are incorporating personal responsibility for the other individual.
In that, you are discounting yourself and you are discounting the other individual. You are generating the camouflage of elevating yourself, that you know better. You know more, you know better, you have more effective and efficient methods to be incorporated than the other individual. Therefore, obviously you are discounting the other individual, that they are not creating their reality well enough. But you are also discounting yourself, for you are not listening to your own guidelines and your own preferences, and you are generating opposing energy with yourself. Therefore, you discount yourself also.
In these situations in which you incorporate personal responsibility for other individuals, what you do is you create hurtfulness to yourself and to the other individual, and conflict. The conflict can be expressed in many different manners. You express opposing energy. Although you generate the association that you are being helpful, you are actually generating an opposing energy, which is not helpful.
ELLA: I have started to recognize it. In some situations I can feel that Iím moving, but this one... At times it feels that Iím also being helpful in a real way when I let other individuals do exactly what they want in whichever way they choose. But then it blows up in my face, so probably there are other underground processes that I donít evaluate. Letís say everything is perfect on the surface. That still doesnít mean that possibly the intent of what I project is still in the way, as you said...
ELLA: ...that I know better or that I donít necessarily approve of that other individual. I donít fully accept, so it builds up and eventually it erupts in some sort of an accident, and then I think I donít protect myself in self-preservation.
ELIAS: Yes, and that is the action of placing the energy in the container that we have spoken of previously several times. Once the container fills, you turn and match all of that energy in one event, which becomes overwhelming and quite conflicting and generally quite uncomfortable.
ELLA: That all makes perfect sense. I just wanted to understand terminology-wise what is personalizing, not to resolve the situation but to understand what youíre saying.
As to compromise or cooperation, cooperation is not teamwork. Cooperation is an action that you generate within yourself. It is an action that you incorporate, in a manner of speaking, to honor yourself. It is an action of not opposing yourself. Compromise is an opposing energy. There is always expectation associated with compromise in some manner.
In association with generating interactions with other individuals such as you have expressed, that they be disturbing, it is not a matter of instructing the other individual and it may not necessarily be a matter of requesting a behavior from another individual, but being genuine within yourself and allowing yourself to express you and your preference without discounting the other individual, which may generate a more peaceful environment. (Laughs)
JOHN: Just like you, I can see that the wave in perception, the heart of it is a sense of cooperation generating from self and oneís own choices, and sticking with oneís own perception and self-image regardless of how it might be perceived.
JOHN: Cooperation helps to remove the issue.
DANIIL: In the example of creating noise, letís say compromise would be lowering your noise a little bit to satisfy another individual but still thinking that you have your right to create that noise and the other individual can make that request and you can lower it for that reason. Cooperation would be maybe going into another room or putting on headphones so that you can continue your action and the other individual can continue his.
ELIAS: That is dependent upon your motivation, for it may not be an expression of compromise. As I have expressed, the outcome that you choose in such a scenario may be the same, but it may be motivated by different expressions.
One motivation may be associated with personalizing and viewing yourself to be at fault for the other individualís situation or expression, and therefore you may choose to soften your expression of noise. Or you may recognize the difference of the other individualís perception, you may acknowledge that your perception is different also, and you may choose the same outcome, not in association with fault or guilt but as your own choice in what you want to engage. Therefore, that would not necessarily be an action of compromising.
For in compromising, there is an expectation. There is an expectation of yourself and there is an expectation of a return from the other individual. If you engage one action in compromise with another individual, you expect that the other individual will express a return in relation to what you express. Therefore, in your terms of niceties, it would be a situation of give and take.
RODNEY: Tit for tat.
ELIAS: Yes. But it is an opposing energy of expectations, and it discounts you and the other individual, for you do not acknowledge yourself and your expression. You devalue that to generate that compromise with another individual. You shall partially express if they partially express or vice versa. If they partially express, you shall also partially express.
RODNEY: Elias, I have a question. You (inaudible) upon perception to be the mechanism by which we create our reality.
RODNEY: My perception of our discussion here is that itís all involved with interpersonal relationships.
ELIAS: For that is what you are discussing, basically.
RODNEY: This wave in consciousness, which youíve labeled perception, Iíve had the experience of gazing at a picture, defocusing my attention and recreating a totally different picture. Iíve discussed this with you, and you said yes, youíve changed the ink, you changed everything, and the new picture really is there in physical reality. Would you talk about that aspect of this wave in consciousness you call perception?
ELIAS: These types of experiences will not be unusual, for perception is the mechanism that creates your reality. It is closely associated with your beliefs and it is closely with your attention. But in that, all that you create is a projection of your perception, and you can change any of your reality in relation to your perception. What is only as it is perceived.
RODNEY: Will this wave enhance...
RODNEY: ...our ability to be aware of how we manipulate our perception to create what we want...
RODNEY: ...and in addition to that, to see things that we donít see now?
RODNEY: I read the lists and I see that individuals are seeing things and getting information, which I find would be difficult for me to do. If thereís a ghost sitting on the end of the counter here, thereís somebody here who might be able to see that. I wouldnít say Iíve never, but it would be not typical for me to see that image.
ELIAS: But you see me. (Group laughter)
RODNEY: I knew you were going to say that!
ELIAS: (Laughs loudly) Of course. I am understanding what you are expressing, and yes, you are correct. For in this exploration and examination of this wave addressing to perception, it can be another step in widening your awareness and allowing you to incorporate your senses in different manners, which will also influence your perception and what you create with it, for another factor closely associated with perception are all of your avenues of communication. Some of your strongest avenues of communications are your senses, which are continuously inputting information.
In this, dependent upon your attention and how you are moving your attention, that can be very influencing in altering your perception and allowing you to manipulate it in different manners in which you can create different types of manifestations such as your painting or (to Carole) the chair. Recognizing that your perception is flexible, that it is not as rigid as you may have previously associated with and that it can create much more than you have allowed yourself to generate pastly, you can actually be sitting within your wooden chair and transform that chair into your throne and generate that in actual physical reality.
For that is what your perception does: it creates the actual physical reality that you participate within. This can also alter your cells, for you can alter your actual form in association with manipulating perception.
CARL: Is that going to be obvious to other people? If there is agreement?
ELIAS: It is not necessarily a matter of agreement. It is a matter of awareness and openness. It can be perceived by other individuals, and many times is, when you actually generate that type of alteration. Other individuals will notice.
Remember, each of you creates the image of every other individual that you encounter. You are receiving their energy and you configure the form. Therefore, as the individual projects a different energy to you, it is dependent upon how you receive that energy.
If you are generating generally an openness, not merely with one individual but generally speaking, you will perceive the alterations of the energy and you will configure your image of them differently. That can be to different degrees, depending on how you receive the energy from the other individual. If you are allowing yourself to express less rigidity in perception, which is another element of this wave, you can allow yourself to receive energy more in the manner that it is being projected rather than filtering it through your guidelines and configuring it in a manner that is much more familiar to you Ė which may tie nicely into a segue, also associated with perception, in what has been created this day.
What is one of your greatest avenues of projection of perception? It is an avenue of communication and it is also an avenue in which you recognize perception, other than thinking.
RODNEY: And we busted the visual machine.
ELIAS: (Laughs) Perhaps you did not bust it, but you have provided yourself with an excellent and clear example of alterations of perception. In this, what you see, what you input visually is very influencing of your perception, more so than any of your other senses.
CARL: Iíd like a clarification. When you said to Rodney, ďAnd yet you see me,Ē my first thought was no, I see Maryís body. I might hear and feel the difference, but thatís not what I see.
RODNEY: But he was joking; he didnít really mean that. Heís in Regional Area 4. Heís in a place of nothing. You know I canít see that, so I knew you were joking.
ELIAS: I was not actually joking. There is more than one manner of seeing. You can close your eyes and see. Individuals that incorporate no sense of sight can see. Images are expressed. Regardless of whether you are incorporating your visual sight or not, you can see and you can even see images. Although you visually see the physical body of the individual of Mary, when you are interacting with me you are not generating the association of that individual. You are associating with me, and therefore you are seeing me.
GAIL: Itís just like seeing a fan turn on, when you know you turned it on. The electricity, the idea of you being there turning it on, you know youíre there, even though you donít see you. Like you in Maryís body, youíre manipulating the energy in the fan, and itís the recognition of the energy.
ELIAS: Correct. Or as you incorporate seeing myself in dream state, you each incorporate images of myself, and they are all very different.
CARL: I have to ask one question. In our last session, we had discussed me having a conversation with you, and you acknowledged that that was taking place. Then I had a couple more after that, and youíre acknowledging that? (Elias nods) Then I thought a couple of things. One, any time of day or night, if I want to I can do this. I can tune into you and have a conversation.
ELIAS: You are correct.
CARL: Then I thought if I can do that with you, I can do that with my dead mother, father, whoever, whatever.
ELIAS: You are correct.
CARL: I started to experiment with that. When Iím doing that, I have a tendency to discount myself, at which point the communication ceases and (inaudible).
ELIAS: Which is quite common. If you acknowledge yourself and acknowledge the reality of what you are doing and the interaction that is occurring, rather than excusing it away as being imagined, the interaction will continue. When you discount it and express to yourself that it is imagined, you create a block.
CARL: The other night, I was having this conversation with you and my mind drifted. I started getting mental image pictures of this or that or whatever. My impression of that was that you were giving me examples of free thought or how essence creates in a nonlinear timeframe. Would that be a correct assessment?
ELIAS: Yes, and assimilating, that you do not necessarily assimilate through thought.
CARL: To quote somebody earlier, ďWow! This is big!Ē (Elias and group laugh loudly) I think Iím done for the rest of the day.
ELIAS: Very well!
JANL: I think one of the things thatís a trigger for me of when I might make that transition from going with what I want and starting to move into doing what I think I should do would be the feeling of frustration. Is that like a genie for me, Elias, that frustration and that sensation within my body?
ELIAS: It is a signal, yes, and you can incorporate that as a gauge, especially in association with intensity. The more intensity you experience, the stronger that gauge is expressing to you.
JANL: Thanks, Elias.
ELIAS: You are quite welcome.
GAIL: I have a question. Iíve been having that dichotomy within myself. Itís not like I need another person to have this back and forth thing; I have this back and forth thing within myself. Iím using an objective imagery of smoking and not wanting to smoke. Iíve been doing this for like a year. At times when Iím smoking, itís relaxing. Then I get to the point where I canít stand the smell, I canít stand the taste of it, why am I doing this, and then I stop for a while. I have what Jan was talking about, which was that irritation, but I canít find out why Iím doing this. Does this have to do with perception even within myself?
ELIAS: Yes, and also the association that you must choose.
GAIL: I know! And itís not just with that. Itís like where do I want to live, whether I want this, whether I want that. I feel like Iím constantly saying, ďChoose! Choose! Choose!Ē but I canít make a choice because I donít feel the movement. Usually I just listen to myself and I go, ďOh, Iím presenting myself with this. Okay, Iím going that way. Iím presenting myself with this; Iíll go that way.Ē It used to be easy. Now Iím making myself make a choice in like everything.
CARL: Should I dump that new boyfriend? (Group laughter)
ELIAS: It is a matter of allowing yourself to stop analyzing and teeter-tottering in relation to what is the right choice, and recognizing Ė and this is significant Ė that preferences change and they can change frequently. Therefore, in association with the action of smoking, in one time framework you may be incorporating a preference to engage that action and in another moment you may not incorporate a preference, and that can vacillate.
GAIL: Oh, yeah, quite often.
ELIAS: That is not bad. It is not a matter of generating a choice of either/or, and this is what you are presenting to yourself.
GAIL: What do you mean I donít have to make a choice of either/or? Iím doing it or Iím not doing it, I want to move or I donít want to move?
CARL: She wants the stability of a stable neighbor, which would be an absolute, right?
GAIL: And thereís no such thing.
ELIAS: In this, it is a matter of allowing yourself the flexibility that you allowed yourself previously, and in that flexibility not anticipating, not projecting: ďWhat should I do? What should I not do? What direction should I move in? What direction should I not move in?Ē Previously you allowed yourself to present yourself...
GAIL: Yeah, it was easy.
ELIAS: Correct, for you were not anticipating. Now you are projecting, you are anticipating, and you are vacillating. You are not paying attention to your preferences in the moment, and you are projecting futurely and pastly to the distraction of the now.
GAIL: Iím aware that Iím doing that, even, and I always say, ďStay in your now. Do your five senses.Ē Like staying at my parentsí house and trying to work through that, what got me through that was paying attention to my five senses and to my now. I feel like I have to practice that every minute of the day because Iím constantly making choices, yes?
GAIL: Kind of like when I was sitting with Belinda and just trusting myself to do what I was freely going to be doing, right? Itís that feeling?
GAIL: Okay, I like that one.
ELIAS: (Laughs) Very well! I shall incorporate one more question.
JOHN: I have one. An element of perception as I understood it, or the mechanism of perception, are the four focus types that youíve laid out before: thought, emotional, religious, political. I would expect all those differences to be emphasized between people. Also, my own experience within this wave of perception is that emotion and the emotional focus, for example, that should play some sort of role in my experiences with respect to this wave. Am I correct?
ELIAS: It is a factor. I would not necessarily express that it would be the central role, but it is an influencing factor, for those are lenses, as I have expressed, in relation to perception. Therefore, they are influencing of how you perceive and how you create through that perception.
That would be a factor that would be important to pay attention to also, its influence and the recognition, in certain situations, of how strongly it may be influencing, and also the differences of other focus types that express differently and therefore perceive differently from yourself, and in that, allowing yourself to generate an openness in relation to those differences Ė not discounting yourself for the lens that you incorporate, acknowledging that, but also allowing yourself an openness to the other lenses, whether you understand or not for that is not always necessary, merely the recognition that there are differences and that you may not necessarily...
ELIAS: Correct. (Chuckles) Very well, my friends!
RODNEY: Wait! We get no homework?
ELIAS: You are already engaging it! Be encouraged! (Laughs) Go forth and conquer! (Laughs with group) And create great new adventures and strange viewing objects, and perhaps new ghosts!
To you all in great appreciation and tremendous lovingness, dear friendship, and as always, great encouragement as you move forward, au revoir.
GROUP: Au revoir.
Elias departs at 2:04 PM.
© 2006 Mary Ennis, All Rights Reserved.