Saturday, October 20, 2007
ďConcern and ComfortĒ
Participants: Mary (Michael), Amy, Ben (Albert), Bill (Zit), Curtis (Uceff), Daniel (Zyn), Ella (Bella), Fran (Sandel), Gail (William), Hernan (Hernan), Inna (Beatrix), Jene (Rudim), Jim (Marion), John (Rrussell), Jon (Harlen), Josha (Lyth), Judy (Enya), Kathy, Linda (Robert), Lynda (Ruther), Magdalena (Michella), Nancy (Arabitha), Natasha (Nicole), Rodney (Zacharie), Sandra (Atafah), Veronica (Amadis).
(Eliasí arrival time is unknown.)
ELIAS: Good day and welcome, all of my dear friends. This day I shall pose two questions to each of you. One is what is your greatest concern or fear; the other is what is your greatest comfort. Consider these questions for a moment, and we will begin. (15-second pause) We will begin.
BILL: This is Bill. I think my greatest concern has to do with disengaging and leaving my family unfinancially secure. I canít really think of anything else that concerns me more than that. My greatest comfort, I donít know. Iím pretty comfortable most of the time, except for that concern. Comfort seems to be related to the greatest concern. Iím most comfortable when Iím not thinking about the concern. Thatís it for me.
ELIAS: Very well. And you?
FRAN: My greatest concern would be that you were going to ask me that question! (Laughter) This is Fran. I think probably my greatest concern would be security, in that whether or not I can support myself. My greatest comfort is probably food.
ELIAS: Very well.
AMY: I think my greatest concern is that Iíll get to the end of my life and I wonít have allowed myself to flow (inaudible), holding myself back. I think my greatest comfort is that I am a part of All That Is (inaudible).
JUDY: Hello, Elias. Iím Judy. What popped into my head when you asked that has to do with relationships with people and others here on earth. My greatest concern is that they allow me to be who I am, and my greatest comfort is their support.
ELIAS: And you?
JON: Iím Jon. My greatest concern is my to continue my living situation the way it is, and my greatest comfort is that things have been working out really well for me in the last few years, so it tempers my concern.
KATHY: Hi, Iím Kathy. Like Amy, my greatest concern is that I hold myself back, and my greatest comfort is that (inaudible).
ELIAS: Very well.
NANCY: My greatest concern is the well-being of my children, and the greatest comfort that I have is nature.
JENE: My greatest fear at this moment would be the manifestation of my retirement continuing in a comfortable manner, and my greatest comfort in this moment is chocolate ice cream.
LYNDA: Thatís a really good question. At times my greatest concern or threat is that I will have to give up my cats for some bizarre reason. Because Iím going in the direction of exploring, and what if I have to move or I create a situation where I need to be someplace else? I spin out with the cats. One of my greatest passions is staying home with the cats, and letting myself to stay home with the cats. Thatís it!
HERNAN: My greatest concern is what I am going to do the day I die. I donít want to be a burden at home. My greatest comfort is the way Iím working now, the way I earn money. Itís so easy. Thatís it.
ELIAS: And you?
JIM: Good question. My greatest concern is (inaudible). My greatest comfort is spending time with her.
ELIAS: And you?
LINDA: My greatest fear right now is the aging of my mother, and my comfort (inaudible).
ELIAS: And you?
RODNEY: My greatest fear, the prevailing concern, has to do with the end of life, my relationship to it, and I feel I should be creating something that Iím not creating. I guess my biggest fear is that at the end of my life, Iím gonna say that I blew the whole thing; I wasted it. That underlies a lot of my thinking, working with that. My greatest comfort, I think, is the acceptance I feel from other people, friendship I receive from other people. Itís always a surprise to me, because I donít feel as good about myself as they seem to show. Itís like wow, what do they think? Itís a comfort.
ELIAS: And you?
GAIL: I think my fear Ė I donít know if itís my greatest fear Ė is about being (inaudible) my awareness of my (inaudible). My greatest comfort is to be alone in nature and to feel harmonious with nature. (Inaudible)
ELIAS: Very well. And you?
SANDRA: My name is Sandra. (Inaudible)
ELIAS: And you?
VERONICA: Hi, Elias, this is Veronica. My greatest fear is that I will not allow myself to manifest all the creations (inaudible), that I will not allow the creative juices and energy to flow through me, that I will not be the wonderful person that I want to be and manifest things of beauty and utility. My greatest comforts are my emotions and exploring my sexuality.
ELIAS: And you?
ELLA: This is Ella. I think my greatest concern is nonacceptance of myself from others (inaudible).
BEN: This is Ben. I am concerned that I could be creating better, and I am comforted by a company of friends.
CURTIS: Hello, Iím Curt. My greatest concern is to continue to create my health, and my greatest comfort is self-acceptance.
ELIAS: And you?
JOHN: When I think in terms of my greatest fear, (inaudible).
ELIAS: It can be either.
JOHN: Then I guess my greatest fear would be disengaging and finding myself (inaudible). My greatest comfort would be (inaudible).
ELIAS: And you?
NATASHA: My greatest concern, I have so many of them I donít know which one to pick! (Laughter) (Inaudible) My comfort would be (inaudible).
ELIAS: And you?
INNA: This is Inna. My biggest concern is not to be loved, not being accepted, feeling alone. My comfort is when I do feel loved.
DANIEL: This is Daniel. My biggest concern would be missed opportunities that my life presents, and my comfort is whatever happens, I would (inaudible).
ELIAS: Now; do any of you notice or recognize the theme of all of the concerns or fears, and the theme of all of the comforts?
ELIAS: Not quite. For talk of it would not fit into that scenario. (Laughter)
RODNEY: I sense that the theme that I heard going around was a lack of trust in what weíre creating in the future, a lack of trust of what weíre up to, and that we fear that we canít do it. Although a lot of them were different, that was an element that was present in all of them.
HERNAN: The concerns were related to the future, and the comforts are related to something that is here now, in the present.
ELIAS: Your comfort is now. Your comfort is in what you are doing, what you allow yourself to do. Your concerns or your fears are involving future anticipated actions, whether it be that you fear what may be, or you fear what you may do, or what you may not accomplish, or where you will be. They are all concerns that are not associated with now, and they are speculations. They are not real, and they interrupt your now. Your concerns, at times, rob you of your comfort, for you replace your comfort with the concern, and the concern occupies your time and distracts you from accomplishing precisely what the concern is.
I have been expressing for many years, the most important action that you all can engage is to be present. It is the most challenging action, for it is unfamiliar and difficult for most individuals to constantly be present. But in the present, your concerns disappear, for there is no concern in the present. You are not dead, you are not dying, you are accomplishing, you are not destitute, and even if you were destitute, you may actually find comfort in that in your present.
Being present is not a matter of merely being in the now. You can be aware of the now and not be present. You can be aware of what is occurring now, what is surrounding you now, and what environment you are in now. You can even be aware of what you are doing now and not be present. You are not present with yourself, acknowledging your existence. But you ARE present when you are in your comfort.
I expressed previously, one of the greatest moments that individuals generally are present with themselves is if they are experiencing pain. For if they are experiencing pain, they focus quite strongly upon the discomfort, and they will be quite present with themselves. They are quite aware of their existence, for it hurts. But when you are expressing genuine comfort, you are also present. It is a matter of allowing yourselves to recognize your comfort and hold to that present, not allowing future anticipations to interrupt it, to allow yourself to appreciate each moment regardless of what you are doing. Whether you are brushing your teeth, whether you are driving in your vehicle, whether you are sitting in a chair Ė it matters not. It is a matter of moving your perception to what actually is.
Your perception is very influenced by associations that you generate. Many of those associations are not connected to now. They may be past associations, they may be future associations, but many of them are not connected to now. You do not always think of associations. Therefore, they are not as prominent. Although they are expressed prominently, they may not be recognized as prominently. But they are very influencing of your perception, and that is what creates your reality.
In this, if you allow yourself to be present with yourself, you can begin to notice in any situation what your associations are, for they also prompt your responses, your actions, and how you interact or do not interact. Many times individuals will express in certain manners that they incorporate strong associations with, but they may not be aware of why. Those associations that they generate may not actually be valid, but they are automatic. They may incorporate no actual connection to you, yourself, and what you are doing or not doing, but they influence you in how you view other individuals.
Let me express, you all incorporate what you term to be values. Values are a part of your guidelines. They influence your behaviors, they influence how you interact, they also influence how you see your world, and they influence how you see and interact with other individuals. Many of your values are associations.
An individual may express in their own comfort the choice to be generating a relationship with another individual of the other sex, of the other gender, therefore a man and a woman. That individual may not generate a thought process in relation to any other type of intimate relationship or romantic relationship, but they may incorporate an association that any other type of intimate romantic relationship is wrong. If they are presented with an individual that is a man or a woman that creates an intimate romantic relationship with an individual that is an adolescent, not what would be considered as an adult, the individual may generate an automatic association that this type of relationship is wrong. It is not in their comfort, and therefore their automatic association is that it is wrong.
An individual may commune with nature, and another individual may destroy forests. That would generate an automatic association that it is wrong. The reason it is wrong is that it threatens your comfort, and you push away. Whatever threatens your comfort, you oppose. This is the reason that it is so very important to be present, for being present allows you to identify what your associations are and whether they are valid.
In the example of an individual that chooses to engage a romantic relationship with what you would term to be a child Ė and I would express that most individuals in this room would be in agreement that they would view that as wrong or inappropriate Ė you are not engaging that action. Therefore, it is not threatening your comfort, for you are not doing it. You are not involving yourself with the action, even if you are privy to it. But to justify your comfort, you judge the actions of other individuals, and these are the expressions that interrupt your comfort and that block acceptance.
All of you engage much time and much effort attempting to be or being accepting. You interrupt that each time you justify your comfort and make a judgment in association with another individualís actions or choices. I have expressed many times, it is not necessary to be in agreement with any other individual to be accepting. You each continue to incorporate your own preferences and your own opinions and your own guidelines that are good or right for you. But in expressing the judgment of other individuals in their choices, you block your acceptance, and I would express that every individual in this present room wants to be accepting.
RODNEY: Youíre using the word ďacceptingĒ to mean accepting the other person, correct?
ELIAS: In actuality, it is both.
RODNEY: Iím hearing two sides, acceptance of myself and acceptance of them.
ELIAS: Yes. For when you are accepting of your own comfort and not allowing that to be threatened and being present with it, you are being accepting of yourself and thusly can be accepting of other individuals in their differences.
LYNDA: Can I give an example of what I think youíre saying? When I first started to talk to you, I was threatened by Maryís sexual preference. As I grew closer to a friendship with Mary and knew I was moving in the direction of a working relationship with her Ė I know this may sound crazy and looking back it is, kind of, now Ė but I used to say to you, ďDoes this mean I have to become gay?Ē and you always said, kindly, ďNo, Ruther. It does not mean that.Ē But I was threatened because I admired Mary, I admire the Elias information, and in my funny brain I thought that to be accepted in this group, I would have to become gay. I know that probably sounds ridiculous, but it was very real to me at the time. Over the years, I realized I could have my own sexual preference. Maryís personality and her choices became a delight to me, because I stopped being threatened by them. So our relationship changed, and if possible, weíre more intimate than a relationship I could have thatís heterosexual. We are friends with no boundaries or demands, and I donít feel threatened. But I did feel threatened.
ELIAS: Yes. This is a fine example, for it is an illustration of how you rob yourself of your comfort. You generate a judgment in association to another individual, and your comfort is threatened. Rather than acknowledging it or protecting it, you rob yourself of it. You push your own comfort away.
LYNDA: You deny your comfort.
ELIAS: Yes, for the concern overrides the expression of the comfort.
FEMALE: I hear what she said about the gay issue, but Iím fine with that; I have no issues about that at all. As a matter of fact, I wish was gay! (Elias laughs) But the example that you used with the child, I have a problem with that because I would feel protective of the child. Even though itís over my boundaries, I think itís wrong, and thereís an innocent child at stake. I think I have an obligation to judge and to try to protect the child, so Iím having problems with that example that you gave.
ELIAS: But this is also a fine example, for it will invoke those types of thoughts and those types of feelings in most individuals, and that is the point. It is an illustration of how you respond, how you react. It is not your responsibility to protect the child. It is not your responsibility to fix a situation. You are not the child. You are not experiencing what the child is experiencing. You are not generating the choices that the child is generating.
I did not express an example, although I may have, of a child being molested, which I recognize would invoke even stronger opposition with all of you. What I presented was an individual engaging a romantic, intimate RELATIONSHIP with what you would term to be a child.
Children express choices also. You as adults are not the only individuals in your reality that generate choices. Every individual within your reality, from the moment they are born, is generating choices. I would express to you, if any individuals encounter very small ones presently, you will notice how strongly they express their choices and how directed they are.
In this, I expressed that example purposefully, for this is an example that you will notice your automatic response and your association. This is purposeful, for you each do this in many, many different expressions. You incorporate automatic associations, and you justify them. Just as you may be an individual that values peace and harmony and calmness, if you are presented with a terrorist, you will automatically generate an association that they are wrong, and that will invoke in you promptings or wantings to protect.
When you can genuinely be present with yourself, it is not a matter of being indifferent; it is not a matter of not caring. It is a matter of recognizing what is your reality and what is another individualís reality. If they generate different choices from yourself, that is not to say that they are wrong. In their reality, they are equally as right as you are in your reality, and they can present as many other individuals that will agree with their choices as you can present that will agree with your choices. In that, what is right? Who is right?
BILL: Iím thinking, as human beings, we seem to latch onto thoughts Ė letís say stamping out terrorism. What is the difference between an individual that no longer judges terrorism, yet their value is that they wouldnít like to see it in the world? What action or inaction does that person take, and how does that look compared to a person who judges terrorism?
ELIAS: It would be similar to yourself. You do not agree with terrorism, but you are also not wielding a gun in opposition to it.
This is what I have expressed. It is not necessary to agree to be accepting. In that, you can incorporate your opinion that in your preferences, in your opinion, this is a wrong action. But regardless of whether you express in your opinion that it is wrong or not, you are not actively engaging actions to oppose it.
ELLA: Elias, ever since Iíve been involved with your material and progressing (inaudible), more that I feel Iím in my own little world. (Inaudible) Iím not agreeing with everything, but Iím not investing energy in it. Iím aware that it happens (inaudible), but itís just that Iím in a different world, a world where I want to be (inaudible). Is that (inaudible)?
ELLA: (Inaudible) Does that make me an uncaring individual? But then I tell myself (inaudible).
ELIAS: Correct, yes. That is not to say that you are not caring. Even in the example that has been offered with the child, you may not agree, and you would not engage that action; therefore, you are not participating in that. You may generate a judgment that in your reality, in your opinion, that is wrong, but you also are not engaging it.
ELLA: So that would be wrong for myself, but not to concern myself with what other (inaudible).
ELIAS: Correct, precisely. Even with the subject of terrorists, the individuals that are terrorists believe as strongly as you that they are right. As strongly as you believe they wrong, they believe they are right, and this is the reason that they engage the actions.
Duplicity is not being eliminated, but in being present, you can relax it. You can relax it in recognition that you are creating all of YOUR reality. In that, you are generating choices to express your comfort and not allowing other choices to threaten that, which creates this domino effect, in which once your comfort is threatened, you generate automatic associations. You justify, you judge, and you ignore acceptance, for acceptance is no longer an option at that point.
DANIEL: (Inaudible) Letís say I find myself in the situation that somethingís happening. Letís say, for example, that somebodyís drowning. Three people are there Ė one is Hindu, one is Buddhist, and one is an Elias person. So the Hindu says it is karma, the Buddhist says it is an illusion, and meanwhile someone is drowning. So the Elias person, like myself, says itís his choice to be drowning right now, so I accept it as his choice. All three come to the conclusion that we might as well let him drown. But isnít there an aspect of it that I was there for a reason? I created that situation for a reason. It may be my preference to try to help, and it may be foolish of me not to. If I decide not to help because of some theoretical concept, I may regret it for the rest of my life.
ELIAS: Quite so, and I would agree. But you are correct, you have placed yourself in that situation. Therefore, you have created that in your reality. Therefore, you would most likely automatically respond and attempt to help. This is not what I am expressing. This is not the point, for you ARE in that situation, in that scenario in that example. In the example that I have offered, none of you are in that situation, and you have not created that type of scenario in your experience.
DANIEL: So it is not black and white; it is gradual, right? For example, I wasnít in the World Trade Center when it happened. I wasnít right in that situation, but I was very much involved in it. Many times we are in smaller situations where it may be very close to us, and it may be our preference to do something about it.
DANIEL: I realize it is better to do something in the spirit of acceptance as opposed to opposition. But some people go so strongly in the direction of artificially accepting that they donít do anything, regardless.
ELIAS: And that is precisely correct: ARTIFICIALLY accepting. Genuinely accepting is recognizing what you are actually creating, what you are actually drawing to yourself, what you are doing.
You are correct, in these types of scenarios you have placed yourself in that position; therefore, you will respond. Expressing other individuals create their reality and therefore I need not concern myself with whatever they are doing, this is a false acceptance. This is an excuse. This is not genuine acceptance. If another individual presents themself to you and requests help, will you express to them no, I will not help you for you create all of your reality and therefore it is not necessary for myself to help you? You have drawn that individual to yourself. I am not expressing that if you drew a scenario to yourself in which you placed yourself in a situation in which a child is being assaulted and you are present Ė or perhaps not even a child, another individual and you are present Ė you have placed yourself in that position, you are correct, for a reason.
But this is not the point of what I am expressing this day. What I am presenting to you this day are associations and how your own guidelines influence you in events that are not occurring. Regardless of whether you are actually presenting yourself with a situation or not, many associations interrupt you and your comfort, and they are not occurring. They are assumed.
RODNEY: Are these associations you are referring to within our state of awareness, or are we unaware of these associations? Lynda talked about her fear of a gay relationship being required, and it seems to me if she was totally unaware of those associations in the back of her mind, that would not influence her being comfortable or uncomfortable. If Iím aware that I had those associations, then I could see where that would interfere with my comfort.
ELIAS: Yes, you would...
LYNDA: Excuse me for throwing this in. The associations that I would experience that Iím aware of come with a strong emotional punch.
RODNEY: But you were aware of them.
LYNDA: Yes, I think thatís the definition for me. In noticing associations, they are very fast and they come with an emotional feeling for me that is difficult to sort through. I do sort through them, but they come with quite an emotional association that makes it okay somehow. It makes it more real, because itís so emotional.
RODNEY: I understand that. My question is how important is the state of awareness to the interference?
ELIAS: I am understanding.
RODNEY: It didnít make sense.
ELIAS: I am quite understanding what you are expressing. Some associations that you generate you are quite aware of. Some you may not necessarily be entirely aware of. You are aware, but it may be covered; it may be camouflaged. Therefore, it may not be as obvious, but it will be triggered by some outside expression, generally when another individual generates some action that triggers one of those camouflaged associations. These are the associations that can interrupt your comfort and can be dangerous, for they are not associations that you generate continuously. Just as beliefs, they are always present, but you may not always be expressing them.
This is the reason that I chose the example that I did, for it would be unlikely that any of you would present that type scenario to yourself in a continuous manner. Therefore, without the presentment of it in another individualís choices, you may not necessarily be continuously aware that you do generate such a strong association with that action or with those choices, for you are not presenting it to yourself in your reality. But you may present it to yourself in an example with another individual, and in that situation, you may generate a response or reaction and not know what the mechanics of it is. You will merely generate the assessment right or wrong, but not know what motivates that or what the association is, what the mechanics of that action, of that reaction, is. It becomes very black and white. It is either right or it is wrong, and in that, there is no room for acceptance.
We shall break, and you may continue with your questions.
(Elias departs after 1 hour, 3 minutes.)
ELIAS: Continuing. You may engage your questions. Yes?
BILL: Elias, actually I have two. One is for me, and one is for someone else. Iíve been playing lately with this belief of cause and effect. It occurs to me that virtually everything Ė relationships, something makes me feel this way, science Ė everything is cause and effect. Then you talk about influences, and it seems that at the very bottom of the tier of influences is cause and effect. It occurred to me that ultimately I am the cause. In working with that, I am starting to notice so many different things that my beliefs tell me Ė that certain leg problems are caused by this Ė but ultimately Iím the cause. I wonder if you could talk a little bit about how pervasive, or what that cause and effect... Itís almost like itís not just a single bird in the cage. Itís its own cage. Could you address that?
ELIAS: It would not be a belief system, but I am understanding what you are expressing. In that, I would agree that you are correct in that what you generate or what you project outwardly in your bubble you attract or you draw to yourself, regardless of whether it is a pain or an interaction or a situation. You are the source. Therefore, whatever energy you are expressing, that is what attracts any situation or experience to you. This also is the reason that it is important to be present, for in doing so, you can be more aware of what type of energy you are projecting, in paying attention to what you are doing inwardly and outwardly.
I expressed previously, you are the source. You create, hypothetically, a type of bubble that surrounds you in every possible direction. That bubble is comprised of your energy. It is very magnetic, and it seeks to attract whatever matches it. Therefore, whatever you are doing, and generating specific types of energy, you will also draw to yourself. Therefore, it can be viewed as cause and effect in that manner, which would be more accurate than what you generally view as cause and effect. For many times you may be generating actions that would seem would create quite specific effects, and it may not, for it is dependent upon the energy that you are expressing.
As I have expressed previously, an individual may be crossing a road and may be struck by a vehicle. Now in that action, you would generally expect that the cause of the vehicle striking the individual would create the effect that the individual would be injured, but the individual may arise from this collision unharmed. Or an individual may be shot in an area of their body that you would expect would be absolutely fatal, and they may survive. In this, you can view cause and effect as being accurate, but in association with energy, not necessarily actions.
DANIEL: In Russia, where we did a lot of amateur research with the state of intoxication, being drunk, we talked about drunks having a certain luck. There were cases where a person who was drunk would fall from the sixth floor and get up unharmed. What is in play in those situations? When Iím so drunk that I donít remember that something happens, cause and effect seems not to work in the same way. How would you comment on that?
ELIAS: Once again, this is associated with energy. If an individual incorporates the belief, which most individuals do, that the consumption of alcohol will be affecting of them in what you term to be an intoxicating manner, their energy changes. They are responding to that belief that the substance creates a particular state of being. In that state of being, the individual may appear to be more reckless than they would in a state which you term to be sober. They are less cautious, they are less fearful, and therefore, they incorporate less caution, for they are not anticipating harm.
In this, an individual can generate the same action in association with a vehicle and can collide with a wall. The vehicle can be complexly crushed, and the individual may emerge from the vehicle unharmed, for their energy is not concerned with protection. They are generating a more relaxed state in their energy. They are not anticipating harmfulness; they are not being protective of themselves. Therefore, their energy is projected in this manner, and they do not attract harm to them.
That is not a blanket state, for some individuals will continue to generate a type of awareness and their beliefs in association with harmfulness will continue to be expressed, and they may draw to them damage. But there are many situations which, in association with cause and effect, would appear to defy this idea or this belief of cause and effect. For what is expected as the effect does not necessarily occur, and that is associated with the individualís energy. It is ALWAYS associated with your energy.
Whatever occurs in your experience, you have initiated. This is a difficult concept for many individuals, especially if they are involved with other individuals and some conflict arises or what they perceive to be hurtfulness. In this, the general expression is ďI did not want this to occur. Why would I draw this to myself?Ē
Whether you want an experience or not is not the point. What is the point is what type of energy you are generating that attracts the experiences that you have. Once again, this is the reason that it is important to be present and therefore know what type of energy you are projecting, and in that, generate the ability to intentionally manipulate what you are doing and your energy, and therefore create what you want rather what you do not want.
BILL: I have one more question. This fellow Daryl on BlueFlash is beginning to channel someone he calls ďX.Ē Daryl would like to know his essence name and whether who heís channeling is his essence or another.
ELIAS: He wishes a request of his own essence name?
BILL: Yes, Darylís essence name and whether heís channeling his own essence.
ELIAS: Essence name, Sharee, S-H-A-R-E-E (shah REE). And yes, he is channeling his own essence.
NANCY: I would love to know who my guardian angel is or who they are. They are very strong (inaudible).
ELIAS: Are you requesting names?
NANCY: Yes. (Pause)
ELIAS: These would be essences Kaleem, K-A-L-E-E-M, and John. You are welcome.
JENE: Elias, could we have the families of consciousness for Nancy?
ELIAS: Of this individual or the essences...
JENE: Of this individual.
ELIAS: And your impression?
JENE: My goodness, I donít have an impression! Chocolate ice cream! (Elias laughs)
ELIAS: Essence family, Sumari; alignment, Vold. Essence name, Arabitha, A-R-A-B-I-T-H-A (air uh BEE thuh).
JIM: Elias, both Linda and I (inaudible) focuses in this timeframe?
JIM: Can you tell us how many there are and where they are?
ELIAS: You four, you five.
JIM: Scattered around the world?
ELIAS: Yes, and you may investigate.
JOSHA: This is my first time here, and Iím not familiar with essence names.
ELIAS: An essence name is a partial tone that is associated with your essence. It is not the entire tone of your essence, but the element of the tone that can be translated into a word which is a name. (Pause) Essence name, Lyth, L-Y-T-H (LITH).
GAIL: I was reading a transcript that (inaudible), and the next morning I woke up with an awareness of experiences that I had during my life, viewing them from my perspective, what it meant to me, and from the other personís perspective, back within our experiences. Was I tapping into an action of conceptualization?
ELIAS: I would express that you were more engaging your empathic sense, which allows you to experience not merely yourself but the experience of the other individual also. That is a different action than conceptualization. I would suggest that you allow yourself to connect with this individual behind you, who has generated considerable actions in engaging that inner sense of conceptualization.
JENE: Elias, question. We have a friend, a new friend for me but a very close friend for my friend, and I believe heís in stages of transition. His name is John. Heís still physically present, but heís vacillating between his particular reality and the interpretation of movement into transition. Thatís my impression. Heís outside of his physical body most of the time, so itís very difficult for him to hold to (inaudible). Occasionally he goes back in, but for the most part he is in movement. Does this describe it?
JENE: Thank you.
ELIAS: You are quite welcome.
ELLA: Elias, Iím looking for a method that allows me to apply (inaudible). Iíve been thinking about the (inaudible). Would you be able to (inaudible)?
ELIAS: Yes, I would agree. Yes?
JOHN: Going back to the discussion in the first part, in that acceptance (inaudible), if youíre working for an organization, with what I do on a day-to-day basis (inaudible), but itís a large organization and part of it I agree with (inaudible), I donít quite agree with (inaudible). So even though my job doesnít entail things that make me uncomfortable, how do I reconcile working for an organization where perhaps what Iím doing contributes to things that donít make me comfortable, like (inaudible)?
ELIAS: Interesting question. What you contribute to is also associated with your energy. Your energy ripples outwardly. Therefore, the energy that you are expressing in your comfort in what you do does not have to be in agreement with a greater goal of the company. In not being in agreement with that direction, you can continue to generate your tasks and be expressing that energy of calm and what you do agree with, and not engage what you do not agree with. Therefore, you are not generating a contribution to what you do not agree with.
In this, it is similar to individuals that question what they are contributing to in their world, so to speak. You can understand what your contribution is in your energy by evaluating what you do in your experiences. An individual may express, ďI disagree with violence,Ē or ďI disagree with war,Ē or ďI disagree with the principal of protection,Ē but in their daily experiences they may be generating tremendous conflict with other individuals around them, they may be generating considerable conflict with themselves, they may be suspicious, they may be engaging extensive methods of protection of themself. In that, they may say they disagree with the action of violence or war or the idea of protecting their country, but in actuality, they are expressing the same energy in their own experiences. Therefore, they are contributing to the reinforcement of that.
Whereas, another individual may express similarly that they disagree with these ideas, but they also may not be expressing a need for protection. They may not incorporate alarms, they may not lock their door, and they may be generating an energy of more ease and cooperation in their experiences. That individual would not be rippling an energy that would be reinforcing of what they do not agree with. And in your situation, it would be the same.
JOHN: The association with an organization may be with a company or may be with a country, and that association is a belief. Itís not necessarily (inaudible).
ELIAS: Yes, and at times that association may not actually be valid for the individual.
JOHN: Thank you.
ELIAS: You are welcome.
VERONICA: Elias, you mentioned the energy rippling out...
VERONICA: Suppose you are a peaceful protester, would that match the energy of the direction or the imperialism (inaudible)?
ELIAS: It is dependent upon the individual. If the individual is (inaudible) their direction and their opinion but is not generating a judgment of the other situation, no, it would not be contributing or reinforcing what they disagree with. But generally speaking, that does not occur. Individuals that are participating in a protest (inaudible) generating a strong judgment in opposition to some expression. Not that that is bad, necessarily, but there are more effective manners to change.
VERONICA: Such as?
ELIAS: Such as not participating. (Laughter) I am aware that it appears that certain types of protests generate or yield effective results, but I would also express that you can also genuinely (inaudible) your world. Although there is a portion of your world that may be engaged in violence or war, it is a small portion. There are many, many, many, many, many more individuals in your world that are not participating, you being one of them. You are not fighting a war. You are here. There are many, many, many individuals that are not participating, and this is the reason that your war is small.
RODNEY: Elias, this has to do with the energy bubble, I think. There is a group of scientists who for some time have been putting forward the idea that we live in what they call the electric universe. Itís actually the name of a book, which Iíve read. It is incredibly different than the current scientific view, for instance, of cosmology. In the electric universe, there is no beginning or end. There is a lot of stuff that seems to make sense. The energy of the earth and some of the planets is actually feeding energy into the sun, instead of vice-versa. Itís a very holistic, unified...
RODNEY: ...cooperative environment. My question is, one, do you recognize the work that Iím referring to?
RODNEY: Iíve forgotten the authors. Is it a valid approach? Is it a lot more accurate...
RODNEY: ...than the current paradigm?
ELIAS: Yes. But I will express that recently I have been engaging a number of scientific individuals that have been attempting to generate new discoveries and new ideas in association with established scientific beliefs or theories, and I have expressed that all that you know in your sciences is much more flexible than your sciences believe, and is much more elastic. When they will discover genuine new revelations will be when they factor into their equations perception, for this is the most important factor of all of the equations, that they do not include.
RODNEY: Is it even possible that that could be formulated into an equation?
RODNEY: I think it might (inaudible).
ELIAS: Yes, and there are individuals that are toying with that presently.
RODNEY: Anyone I know?
ELIAS: Several within this forum.
RODNEY: I request any of those who read this to please contact me! (Laughter, and Elias laughs) The energy bubble you speak of, because you use the term again and again, itís magnetic.
RODNEY: Are you saying that as a metaphor, or were you referring to that actually as what we would see as a magnetic field?
ELIAS: As a metaphor, for this is another expression that we have been discussing in association with science. ďOutĒ is electric; ďinĒ is magnetic. Therefore, the inward is magnetic, and the output is electric, and this applies to ALL of your universe.
RODNEY: This is in the of the area of consciousness, the inward... Is there another way to phrase that, subjective versus objective?
ELIAS: You can, but it is not necessary, for the magnetic inward can be objective also. It is the inward expression that is magnetic, and that generates the outward expression. Therefore, you as the source would be the magnetic. The bubble would be electric.
RODNEY: And that is not a metaphor, that is an actual...
RODNEY: ...what we would see as electrons, neutrons...
ELIAS: Yes. I would express, when I expressed that the bubble is magnetic, I was referring to its quality of attraction, that it attracts in like manner to a magnet whatever matches it.
RODNEY: And outward creation that we achieve is fundamentally electric.
SANDRA: Elias, can you take that a little farther (inaudible), the electro-magnetic nature of (inaudible).
ELIAS: You can.
SANDRA: (Inaudible) Are regional areas of consciousness in our perceptual reality (inaudible) describable vibrationally, ultimately?
SANDRA: That is a tremendous (inaudible).
RODNEY: There is now available in the market place very powerful magnets at reasonable prices, and people have built chambers with these magnets for the purpose of creating altered states of consciousness. One of my questions is, is it dangerous? To what degree are such experiments dangerous? (Inaudible)
ELIAS: No, it is not dangerous.
RODNEY: Is it effective?
ELIAS: It can be, but that is dependent upon your willingness and your openness to allow. Remember, you engage this physical reality, and its blueprint includes beliefs. Therefore, all that you do, all that you engage is filtered through your beliefs, and that creates an influence with perception. Perception is what creates your reality and your experiences. Therefore, it is dependent upon your perception. If you generate an openness and an allowance, yes, it can be quite effective. If you do not, it may not incorporate an effect at all.
RODNEY: Do the magnets have to be very strong?
ELIAS: I would express to you that the stronger the magnets are, the stronger they will attract to your own magnetic energy, and therefore would be more effective in allowance of an altered state, yes.
BILL: Elias, recently weíve been discussing at BlueFlash the concept of knowing and trust in terms of creating what it is you want to create. As an example, I pick up this box and I donít think about it, I just know. What Iíve been talking about there is if knowing exists, I donít really need to think about doing. I just do it. Trust is almost like a path developed to the knowing. Like if I hit my hand with a hammer, I only have a two percent trust that it ainít gonna hurt, and it hurts. I was suggesting at BlueFlash that we practice the trust thing with little things first, to build it. Then eventually you donít have to (inaudible) to do it.
BILL: Is that the relationship between trust and knowing? Knowing isnít like you know you can do it; you just do it without thought.
ELIAS: There is no doubt.
BILL: You get to that point by building, in a process, trust?
ELIAS: Yes. Yes?
AMY: So building up trust to change my beliefs will change my outer world...
ELIAS: No. You are not changing beliefs. You are not eliminating beliefs; you are not changing beliefs. But you are becoming more aware of them. Your beliefs are not your enemy!
AMY: For example, I had a belief that eating chocolate cake it will make me fat. If I can change that belief that no matter what I eat (inaudible).
ELIAS: No, you are not changing the belief. You are changing which influence you choose to express. You may continue to hold that belief that chocolate cake incorporates the potential to generate fat, but you are choosing a different influence, not of a belief of chocolate cake but of what you consume. That is the belief, that what you consume affects your weight or your appearance. You are choosing to change which influence of that belief that you want to express, and that offers you more freedom to engage.
This is what I am expressing when I say to you your beliefs are not your enemy. Yes, you incorporate a belief that what you consume affects your weight or your appearance. But within that belief, you can choose a myriad of consumable items that will be compatible with you. You can choose what you consume and how it is affecting of you.
AMY: So I guess not change, but if I keep repeating... I want to make this change in my life so I can be more creative in my work, in my daily activities, with more of who I am, and yet I feel I keep creating everyday the same situation. I get closer to what I want, and then I feel like I go back again. I donít quite get there. So if itís not changing a belief about myself, then what is it I need to do to get past it?
ELIAS: This is not unusual. What you are doing is you are losing sight of the process. You are focusing upon the outcome. When you are focused upon the outcome, you are not paying attention to the process, and you are not allowing the process to unfold. In that, you generate some movement, but you do not allow yourself to accomplish what you want, for you are not paying attention to what you are doing. You are focusing upon the outcome.
The outcome is an intention. Once you have set the intention, it is not necessary to dwell upon that outcome, for the more you do, the more you do not pay attention to what you are actually doing in your process, and the more you are not paying attention to how it can naturally unfold in surprising manners.
I have incorporated an analogy recently, which I will offer to you also. Were you to hold a beautiful flower bud in your hand and you want to see it bloom, you would not pull its petals and force it to open. You would engage patience, which is allowance, and you would allow it to unfold itself and bring with it the surprise of what the bloom offers. What appears on the outside as a bud may appear very differently once it unfolds. It may surprise you. It may be pink outwardly, and it may be orange and yellow inwardly, which you may not have expected.
It is the same in your experiences. You set an intention and do not concern yourself with that any longer. Pay attention to the unfolding of your process and generate an openness for unexpected surprises. This is the point of paying attention to what type of energy you are projecting. Just as you expressed, if you are trusting yourself, it is not as much a matter of the outcome. It is the allowance of yourself to move to the outcome through that building of trust and practicing that knowing, practicing that not doubting.
You will notice, any of you, when you accomplish the most successfully is when you are determined, and the common factor in determination is that you do not doubt. You KNOW you will accomplish. You are determined to do so. In that, you are unstoppable. And you all have engaged these experiences.
Remember your determination. Allow yourselves to remind yourselves what that feels [like], when you are determined. You allow no expression to interrupt you. You are not dissuaded; you are not distracted. You are focused, and you accomplish, and you accomplish easily and in astonishment and surprise. For you generally will express once you have accomplished, ďI cannot believe that was so very easy. Factors fell into place and unexpected elements occurred, but fit.Ē Of course they fit, for you did not doubt, and you incorporated that determination. When you are feeling frustrated, remember your determination and what it feels like.
BILL: Would you say that trust is more, in general, involved with the process?
BILL: So trust is process.
ELIAS: Yes, quite so. And trust is the lack of doubt. Yes?
NANCY: Can I ask you who Kaleem is, what country, or how I could do research on him?
ELIAS: I would express to you that you can generate more success in engaging visualizations, meditations and dreams.
NANCY: One more question: is John John Marshall?
JIM: A quick question about religion, Elias. After reading (inaudible), and I see the growing fundamentalist beliefs in Islam and Christianity as the last throes of this. Iíve been hearing a very popular televangelist named Joel Osteen, who is probably the most popular televangelist in the country right now. His entire message seems to be more New Age and the kind of material that you create your own reality. He uses God and Jesus and the Bible to do it, but his whole method seems to be virtually one with what we believe here today, and heís becoming more and more popular. Is his attraction to the masses the beginning of a time of recognition, that people are starting to recognize and are attracted to?
ELIAS: Yes. I would express that this shift is not an action to undermine religions. In this, it is not a matter that they will be extinguished. They will, and are, changing, but it is not a matter that they will become extinct. They will merely change, and they already are.
In this, many individuals are more comfortable with offering themselves information concerning shifting in familiar manners, in familiar expressions. Therefore, that may be a significant appeal to many individuals. It does not invalidate the information. Whether you express a belief that there is an outside God or you believe that you are God, you can engage the concepts the same. You can empower yourself the same, and you can shift.
JIM: It seems to me he talks in terms of an outside God, but mostly itís about you empower yourself, that you are the one to change. (Inaudible) The message, the theme for his Christian followers, is seeping through that you create your own reality, and even though he speaks of an outside God, he still speaks of you as God.
JIM: The reason he has massive appeal is that heís preaching about us shifting...
JIM: ...but heís using Christian religion in a way to aim at the masses and make them responsive.
ELIAS: Yes. Individuals throughout your world will be shifting, ARE shifting. They will offer themselves information in many diverse manners, but they are shifting, regardless of how they present information to themselves.
JIM: (Inaudible) nine manifestations of Rose. How old are they now, and are they starting to affect anything?
ELIAS: They affect in energy. I have expressed many times, these children may not gain notoriety. They may not be known within your world. That is not the point. These children affect in energy, not necessarily in notable actions.
JOSHA: My nephew has autism, and given itís growing more and more prevalent (inaudible). My sister (inaudible).
ELIAS: This would be a difficult expression to engage for most individuals, for these individuals are choosing to experience their reality in a very different manner. In that, they are one of most self-directing beings, to an extreme. What generates considerable difficulty is other individuals that continue to attempt to be directing of them, for that creates an opposing energy, and it creates struggle.
My suggestion for individuals that engage these types of individuals is to be very supportive, and the manner in which you can be very supportive is to be accepting rather than instructing or opposing. These individuals automatically reject those actions. They do not view them as helpful; they do not view them as supportive. They view them as discounting. For they are ultimately directing of themselves, and that generates considerable frustration when they perceive they are not being allowed to be directing of themselves. That frustration can be expressed in many, many manners that generally are not comfortable.
JOSHA: Heís in a very structured group environment. She has him (inaudible).
ELIAS: I would express that that is a mixture for explosion.
JOSHA: Is there any information that I can impart from you to her to assist (inaudible)? Sheís chosen (inaudible).
ELIAS: You may offer my condolences, for she is choosing an explosive situation. These individuals do not respond to force. They force in return, and they are exceptionally adept at matching energy.
ELIAS: Perhaps, or perhaps not. For if you are not instructing, if you are merely offering sharing and a different perception without an expectation, that may be helpful Ė but without the expectation, for ultimately it is her choice of what she creates. But at times, individuals may be generating situations that they do not like but they do not know what to engage to change it, for they are moving in what is familiar to them. If they allow a presentment of other ideas, just as all of you have in different situations, it may offer a suggestion of a different avenue that can be engaged that the other individual may not have been aware of and may incorporate the perception that there is only one manner in which to engage or address the situation. And there is never only one manner. (Chuckles)
VERONICA: I work as a (inaudible) teacher and went on vacation, and I (inaudible). I was directed to do certain things by the board of education (inaudible). I came home burned out every day because I saw that the students were not responding. If they were not using their own instruments, how could I expect them to use a communication board with an artificial means of communicating (inaudible)? It was a financial arrangement between a computer manufacturer and the students. I ran out of there! I just couldnít take it any more. I returned eventually, but not to that population.
ELIAS: (Chuckles) Yes?
CURTIS: Hello, Iím Curtis. I would like to know my essence name and family and alignment, please.
ELIAS: Essence name, Uceff, U-C-E-F-F (YOU seff). And your impression as to your family and alignment?
ELIAS: Correct! We will incorporate one more question.
JOHN: Is it really true that autism is on the increase, or is it just that we observe it more (inaudible)?
ELIAS: No, I would express that in this situation it is correct that it is increasing. There are several creations or manners of being that are increasing in your reality presently, which is also associated with this shift.
Very well! I express tremendous appreciation to all of you, and I shall be offering my energy to each of you individually in encouragement in your sojourns and your discovery. To you all, my dear friends...
RODNEY: And thank you, Elias.
GROUP: Yes, thank you.
ELIAS: ...au revoir.
GROUP: Au revoir.
(Elias departs after 1 hour, 6 minutes.)
© 2007 Mary Ennis, All Rights Reserved.