Tuesday, December 28, 1999
“Suffering and Compassion”
“Your Purpose is Experience”
Participants: Mary (Michael) and Rodney (Zacharie).
Elias arrives at 10:37 AM. (Arrival time is 23 seconds.)
ELIAS: Good morning, Zacharie!
RODNEY: Good morning, Elias! (Elias chuckles) How are you?
ELIAS: As always!
RODNEY: As always! (They both laugh) Good to hear your voice!
ELIAS: And shall we proceed?
RODNEY: Yes. I would like to thank you for the last time we were together. That session was so meaningful to me! I find your ability to validate and support – myself particularly, but I notice it with others also – is so moving. I want to thank you again for that.
ELIAS: You are very welcome.
RODNEY: I would like to talk to you about feelings. We have this list where people post correspondences back and forth on issues that you’ve talked about, and they were talking about the suffering that takes place in what we call Third World countries – people being brutalized either by starvation or other factors – and I jumped in with a comment that suffering is ... well, I misquoted you (laughing) and I quoted Seth. I said that both of you had said that the only reason for suffering is to learn how not to do it, and I’m not sure that you ever made that statement. That was pointed out to me by someone else on the list. So I looked up some sessions that you’ve done, and I found only one where you talk about suffering. It seems to me that you’ve made the statement pretty forcefully that we’re here simply to experience, and that it’s not necessarily true that we experience one thing so we can experience something else. I guess that’s kind of getting into the area of cause and effect, and you’ve made it rather clear that that’s not how reality works that much.
What I’m getting down to is that I’m reading a book – I was reading a book – in which the Dalai Lama of Tibet is quoted quite frequently, and he makes the statement that in their early training, the monks are taught to meditate on suffering, and they do this by considering an animal, like a fish with a hook in its mouth or something, and the object of this mediation is for them to learn compassion.
It seems a little strange to me that when we observe someone who is suffering, we do have a tendency to develop compassion, and that kind of, in a sense perhaps, redeems the fact that someone out there is suffering, or at least that’s an element of redemption. And then I got to thinking, is there another way to get to compassion besides meditating on suffering? It seems like an odd way to go about it, and I was hoping you might have some suggestions as to how to experience compassion directly.
ELIAS: Very well. Let us examine this subject matter of compassion and of suffering and of your reality in this physical dimension.
In this, you are correct that I have stated: within this physical dimension, you manifest to be experiencing.
You are not manifesting within this physical reality to be learning or to be elevating yourself through a teaching and learning process to higher planes of consciousness. You are not experiencing this particular dimension as a lower plane of consciousness.
You are merely manifesting, in an expression of creativity, into physical matter in a physical dimension – or area of consciousness which has been designated to be physical – and in this, you allow yourselves the opportunity to explore different expressions of creativity; different explorations of how you may manifest reality in any form within a physical experience.
Therefore, once again I express to you, you do not manifest within this dimension to be creating of a mission, so to speak. There is no element within your physical reality which is broken and needs be fixed. There is no element within your reality that needs be saved.
ELIAS: You are manifesting to be exploring and experiencing, and as any individual inquires as to what may be their purpose within this physical dimension, I shall continue to express that your purpose within this physical dimension and your manifestation is to experience.
You are not manifest to teach. You are not manifest to learn. You are not manifest to guide. You are not manifest to fix. You are not manifest to save. You are manifest to experience and to explore, and within this particular physical dimension, emotion is a base element of your reality.
Therefore, as you create a physical reality to be exploring, why shall you not explore every aspect of expression which may be created in conjunction with emotion?
This shall move you to the subject of compassion and to suffering, for suffering may be identified as any expression, physical or emotional or – as you identify it – mental, and in any of these expressions, that which you identify as pain, you also identify as suffering. That which you identify as hardship, you identify as suffering.
Now; this is a direct reflection of your beliefs and of your perception, your interpretation of your beliefs, your definitions of your beliefs.
You are correct also that I have expressed previously, there is no cause and effect in actuality. There IS the expression and the creation and the reality of cause and effect as you create it through the influence of your beliefs. As you believe that you may create any particular action and that it shall attach to another action or reaction, you do create the reality, in objective physical terms, of cause and effect. Therefore, it does occur.
But what I am expressing to you is that it is not an innate element of your reality. It is a creation that you have inserted into your reality as an influence of your belief systems, and therefore it is not an absolute. It is not a truth. It is relative merely to your dimension and your belief systems, but outside of your belief systems and outside of your physical reality, it may hold no relevance.
In this, you create certain definitions within your beliefs that you associate with actions, with emotions, with thoughts, and with all that you create within your physical dimension. What you identify as suffering is an experience.
Now; be recognizing that I am not expressing to you that you should not be concerning yourself with what you identify as suffering, or that you should not be responsive, or that you should not be incorporating compassion. I am expressing that I am also NOT saying to you that you SHOULD incorporate any of these responses. You may or you may not. This is a choice.
And this is the point, is that in offering yourselves automatic responses to any element within your reality, you incorporate the allowance for the limitations of your belief systems.
In this, you may be incorporating compassion, and you may also not be incorporating compassion. The expression itself is a choice and is merely an expression within your experience, and matters not. What you may consider to be mattering, within your widening of awareness, is your identification of judgment in conjunction with the expression or the lack of expression. You look to the expression of compassion as good. You look to the expression of a lack of compassion as bad.
ELIAS: Herein lies the importance; not the expression itself, but in your identification of the expression and your definition, and your association that you as an individual are good if you are expressing compassion, and an individual that does not express compassion is bad, that suffering is bad and joyfulness is good, that happiness is good and sadness is bad, that you incorporate compassion for individuals or even yourself as you may be manifesting any element in your reality or any action in your reality that you identify as bad, suffering, pain.
You do not identify in your expression that you hold compassion for yourself or for other individuals as they choose to be creating happiness or joyfulness! You DO express the actual emotion or feeling of compassion, but you do not define it as compassion as you look to yourself or any individual that is not creating a type of suffering. You incorporate the emotion; you merely do not define it as compassion.
And herein lies another point that may be incorporated now within the action of this shift – and IS being incorporated now, which is creating much confusion within many, many, many individuals – and that is the redefining of your terminology, of your language, of your association of meaning in your definitions of your terminologies, which is also a redefining of your reality.
And this, in actuality and in its movement, is a tremendous thrust in energy in this shift in consciousness, for this is the point of this shift in consciousness, and now you allow yourselves to view the objective movement and action of this shift in physical objective reality, for the reality that is familiar to you is being redefined.
And in this, there are many expressions of the redefinition of your reality, and one of these expressions is to be redefining your association of meaning to certain terms within your language and within your reality. Those terms that you identify with quite strongly and absolutely are becoming blurred and are holding less of an absolute quality.
In the recognition of this, you may look to your term of suffering. What is your definition of suffering? Your definition of suffering is the choice of an individual or a group of individuals to be creating a reality that you would not choose.
RODNEY: Right, yes, that we have judgment about.
Now; you may move further in your association with this definition and you may express to me, “But Elias, these individuals that create this reality wish not to be choosing this experience either, and they are identifying themselves as incorporating suffering.” This is a mass belief. This is a mass definition.
RODNEY: We’ve had widespread starving in Africa for quite some time.
ELIAS: Quite. (Firmly) This is a choice. There are no victims.
ELIAS: Now; be remembering, I am not expressing this concept to you – and be clear in this – that you shall move your attention in the direction of disassociating your emotional responses to these types of creations.
RODNEY: I don’t hear you saying that at all. What I do hear you saying is that if I experience compassion out of an automatic – and the word automatic is important – if I experience it automatically out of a belief of what is right and wrong, then I am limiting my experience of compassion.
ELIAS: You are correct.
Now; let us examine how you limit your choices as you express within automatic responses. What is the choice of action in the automatic response of compassion – in how you may manifest and how it may be received – but to be perpetuating the identification of the belief of victimization.
RODNEY: I found myself the other day telling some other people that if I refuse to see a starving person as a victim, then what opens up for me is to sense, if nothing else, an element of respect that this individual, on some level, chose to experience their suffering. At least I’m open to the question of, “Why would they do this?” And I suspect that the question of why someone would choose to experience a focus in which they starve to death is that there is meaning in that experience, and at least I’m opening myself up to perhaps discovering what that meaning might be. Whereas on the other hand, if I see them strictly as victims of a cruel world, then that is the end of the matter, and in terms of self-discovery, nothing further comes of it.
ELIAS: Let me express to you, Zacharie, in addressing to this subject matter, each individual creates their choice of experience for different reasons, so to speak. This may be an expression of individual experience. It may incorporate interaction with other individuals’ experience. It may move in conjunction with mass experience. It may be created in a type of statement.
The point in this is that each individual is creating their exploration of experiences within this physical dimension in a particular direction.
Now; the direction may be equated within your thought process as their reason.
Now; in this, you – in your automatic responses with mass belief systems, in conjunction to certain expressions that you create – blanket certain types of expressions and you categorize them as the same, which eliminates the individuality in the expression and limits your interaction or your participation or your understanding objectively of what is being created, as you create a definition which shall broadly offer a limited explanation for certain creations.
Now; in terms of this particular type of creation which you discuss with myself in the example of suffering, individuals may participate in the creation of suffering, and each individual that participates in that action is creating their own individual direction with that experience.
In this, some individuals may be creating that experience in the direction of incorporating interaction with other individuals to be quite specifically altering, in physical terms, the experience through physical experience. Some individuals may be participating in that element of suffering to be offering themselves information in conjunction with that particular type of manifestation.
You speak of religious beliefs in conjunction with this subject matter....
RODNEY: By that, do you mean I used the word redemption?
ELIAS: In part, but you have also offered the identification of certain Eastern religious beliefs.
RODNEY: Yes, I did.
ELIAS: And in this, I may express to you that all religious beliefs identify with this subject matter of suffering, and accredit it with an aspect of nobility.
RODNEY: Yes, they do. The individual nailed to the cross is a fine example, I would think.
ELIAS: There are many, many examples throughout many different expressions of your religious beliefs.
But let us also be remembering that I have expressed to you that there is no element of your reality that is broken, and therefore there is no element of your reality which requires fixing.
In this, you look to the expression of suffering with the automatic response of fixing, for it is broken.
RODNEY: Yes, we do.
ELIAS: And what I am expressing to you is that this automatic response is quite limiting, for this moves you in the direction of placing upon your vision your blinders, and you do not allow yourself to incorporate the viewing of all that may be expressed.
All that you allow yourself to view is the identification of victim – which is the element of your reality which is broken – and that you need be fixing or rescuing the victim, and therefore the reality shall be acceptable, and in this, you do not allow yourself to view all of the other choices that are available in these experiences and you do not allow yourself to be acknowledging and accepting of self or of other individuals.
For as you move yourself in these automatic responses, you are also expressing quite strongly a reinforcement within self, not merely within the interaction and the assessment of another individual, but within SELF you are expressing a lack of acceptance, for your identification shall be that if YOU were to be incorporating this same suffering, it will be unacceptable and needs be fixed for it is broken, and therefore you are not accepting of self and of your creation. You are placing yourself into the role of the victim.
RODNEY: So what you’re saying is that if an individual is freezing to death on the street, whether or not I give this person something to keep them warm, a coat or a blanket or a wrap, whether or not I do that is really not the issue that you’re talking about, because that would be simply a matter of choice.
RODNEY: What you’re talking about is my viewing this person on the sidewalk freezing as being a victim, and therefore experiencing something that is bad and unacceptable.
RODNEY: And if I am viewing that person freezing as unacceptable, then I am saying to myself that if I were in that person’s place, the experience would be unacceptable, and in a sense, in doing that, I am reinforcing my lack of acceptance of my own experience.
ELIAS: Correct. I am expressing to you to be examining automatic responses, and therefore examining the motivation in them.
You may approach an individual that you perceive to be freezing upon your street, and you may be offering helpfulness to them in offering a covering that shall be physically warming to them. But in this action, examine to yourself your motivation.
Are you incorporating this action for the reason that you have engaged an interaction with the other individual, and that you empathically recognize that in their interaction with you, they are engaging a request that you may be sharing of this covering with them, and you shall experience together? Or are you offering the covering for the reason that this shall create a suggestion within yourself that you are good and worthy, for you are expressing compassion to another individual of less circumstance than yourself?
RODNEY: Right. These are the questions.
ELIAS: Correct. (Short pause)
In the expression of essence, of which you are moving into in the action of this shift in consciousness, your interaction with other individuals, your interaction with other essences, is in recognition that ALL is acceptable, and there is no necessity for judgment upon any manifestation, any element of reality, any choice of experience, but merely to be appreciating of the exploration of experiences together in a lack of separation.
RODNEY: Right. Wow.
ELIAS: This is quite a different direction of identification or defining of actions and terms than what you are familiar with presently.
RODNEY: It certainly is! Elias, I thank you very much. You treated that at some length.
ELIAS: You are very welcome, my friend.
RODNEY: I thank you. Would you like to say more about this? It’s such an important....
ELIAS: Yes. I shall also express to you that within this time framework, there are many, many expressions objectively being created of trauma and of conflict and confusion, and in this, there are many expressions that may be incorporating that which you identify in your definitions as compassion for all that is being expressed within the trauma which is associated with this shift in consciousness.
In this, you move quite easily into the disguise or the camouflage of nobility in the assessment that you are offering helpfulness and the expression of compassion to other individuals which are in need, so to speak. But I shall suggest to you that you may offer yourselves movement into a new angle of thought which shall motivate you into a different avenue of expression.
And in this, as you view other individuals experiencing those expressions within their reality, of painfulness, of sorrow, of suffering, of trauma, of distress, you may allow yourselves to be recognizing this as an experience – without judgment – and if so choosing to be participating in these expressions, be inquiring of yourselves how you may be interactive without judgment and without the devaluation of the choice of the other individual.
For in your rescue, you are creating the outward, objective expression of devaluation of the choice of another individual or group of individuals, for you are expressing to them objectively that their choice is inadequate, insufficient, incorrect, unacceptable.
RODNEY: Wow. Alright.
ELIAS: This is not to say that you may not choose to participate in that action, but your greatest expression of what you identify to be helpfulness is the expression of recognition – acknowledgment of the individual’s choice – and the lack of judgment, and not to be devaluing the choice that the individual has created. And in their expression and choice to be interactive with you, you may together choose in agreement an alteration of the reality, but not in judgment, but in acknowledgment that the experience has been created, it has been explored, and there is gain in that in essence, for it is an exploration of consciousness and all of its manifestations.
Therefore, within the context of your beliefs, you may greet sorrow and suffering with your expression of acknowledgment and joyfulness.
RODNEY: Wow. That is certainly a different aspect. If I could rephrase something, what you’re saying is that the willingness to open to truly witnessing and acknowledging the validity of somebody else’s experience, even though that experience may be in my judgment painful, if I can see beyond my judgment and simply witness their experience and allow it and accept it as a valid experience, that in and of itself is of a high level of helpfulness.
ELIAS: In a manner of speaking.
RODNEY: In a manner of speaking?
RODNEY: And that if the man on the street who is freezing asked me for something to keep him warm, that’s an entirely different issue.
ELIAS: Or, if you are offering without the request and without a judgment or an expectation within yourself, and the offering is accepted, you may be expressing to yourself that you are engaging in an expression of essence, and that you are participating and not merely perpetuating.
Let me express to you, Zacharie, look to these peoples in what you identify in your cultures in Africa, those individuals that you view to be starving, those individuals that you view to be suffering. Identify singularly one family, and in this, hypothetically allow yourself your automatic movement in compassion, and let us express together that you may move into the incorporation of an individual expression, seeking out organizations that you objectively view as being helpful to these cultures in this location of Africa.
Now; in this, you singularly may choose one family. You may express to yourself that you hold limitation in your ability to be helpful to the world in its entirety. Therefore, you shall create your expression in conjunction with one singular family. This is, within the context of your belief systems en masse in this physical dimension, quite reasonable.
ELIAS: In this, you identify this one particular family, and you associate yourself with a particular establishment or organization that may facilitate your action of helpfulness in conjunction with this one family.
Now; initially, you may be offering of financial assistance. Subsequently, you recognize that your financial assistance is not offering the type of expression that you held within your thought process. Therefore, you choose to be creating of another action. The financial assistance has not manifest in the expression of your choosing. Therefore, you shall move into a different type of expression.
You identify within your mass beliefs the identification that the adults of this family may be caring for themselves, and you may also identify, quite reasonably within your mass belief systems, that these adults have chosen their reality – they are creating their reality, and this is a justification within yourself – but that the children of this family are victims in this situation. The children are starving. The parents are also starving, but your attention moves more to the small ones. This also is quite reasonable within your mass belief systems.
Therefore, you choose to be incorporating a physical trip to this country and to physically engage this family yourself, and in this trip, as you identify in interaction physically with this family, you offer the suggestion that the children be allowed to return with yourself to your dwelling, that you may provide for them a more adequate lifestyle, so to speak.
This scenario in its entirety thus far, within the context of mass belief systems, is quite reasonable.
RODNEY: Right, it is.
ELIAS: And is the expression of compassion.
RODNEY: Yes, it would be.
ELIAS: And therefore is viewed as acceptable and good.
ELIAS: AND helpful.
ELIAS: Now; in conjunction with these mass belief systems, the parents of these children also align with aspects of the beliefs and are in objective agreement, and you subsequently remove the children from that location and that family, and you offer them residence within your dwelling.
Now; the element which has not been incorporated in this scenario is the choice of the children.
RODNEY: Right; they choose to be experiencing this with the parents.
ELIAS: In this, you have objectively altered their reality.
Now; you may express to myself, quite legitimately, in your terms, “But would this not also be the choice of the individual? For you may not be creating of another individual’s reality,” and you are correct. But in this action and in the context of the belief systems – which is the key point – what have you all participated in, in your helpfulness?
You have all participated in the perpetuation of the belief, the perpetuation of duplicity in the discounting and devalue-ization of the individuals, the false expression of generosity and acceptance within yourself, and the perpetuation of the belief that you hold the ability and the power to be creating another individual’s reality.
RODNEY: I see.
ELIAS: Therefore, it may be disguised or camouflaged in many, many different manners, and you may express many different justifications for the actions. But in actuality, in the context of this shift in consciousness and what we are addressing to in acceptance of individuals and of beliefs, you have created an entire scenario of thwarting that effort, for you have created a scenario of perpetuating the beliefs and their manifestations, in all of their splendor of limitation!
ELIAS: For there is no acknowledgment of the choice of each of the individuals. There is no acknowledgment of the experience of each of the individuals participating. There is an underlying movement of energy in devalue-ization of each individual’s choice. There is the incorporation of the aspects of the belief of control and lack of control, of acceptability and unacceptability of each individual’s reality. There is a definition of victim and savior. There is a definition of measurement of worth in association with action and possession.
View how very many expressions are incorporated in this act of nobility, in the perpetuation of the very elements that you choose to be moving through in the action of this shift.
THIS is where I draw your attention, not in the actions themselves, but in the motivation and the automatic responses and the definition of the action, the definition of the terms, the association of the beliefs in what you are creating, and THIS is what holds importance within this time framework, for this is the expression of the shift in its movement into acceptance of self, acceptance of each other, acceptance of beliefs.
RODNEY: I thank you, sir.
ELIAS: You are very welcome.
RODNEY: If I were to go to Africa and I were to assist this family in the manner in which you describe, I would really be taking these actions, if I were to be operating out of our common belief systems, I would be doing this not so much to serve them but to serve myself.
RODNEY: This is basically, I think, inherent in what you have said.
ELIAS: In the guise....
RODNEY: In the guise of helping them, we are basically being self-serving.
ELIAS: Quite; which the action of being self-serving is not wrong, but examine the motivation. Examine why you are creating certain actions and allow yourself the recognition in that examination, for in this, you offer yourselves your perception of your worth. (1)
RODNEY: Right. Thank you!
ELIAS: You are very welcome, my friend.
RODNEY: I think we’ve used up a good bit of our time (they both laugh) in a beautiful way. I’d like to ask you something a little bit more mundane, perhaps. (Laughing)
I was curious as to the relationships I have with my immediate family in terms of other focuses. You have spoken to me about other focuses that I have spent with my oldest daughter, and I was wondering if you would comment on, have I had other focuses with my mother and father? What would be the closest such association that might be meaningful to me in each case?
ELIAS: I shall express to you that you have engaged other focuses with all of the individuals that you identify presently as family members, so to speak.
Now; I shall also express to you a challenge that you may first be allowing yourself to incorporate information through your impressions, through your dream state, through your meditations, through any of your actions that you choose to be moving your expression in connection with these other focuses.
I am encouraging of you to be investigating of these focuses yourself initially, and subsequent to your investigation, we shall engage discussion, and I shall offer you validation in your movement and in the information that you offer to yourself.
RODNEY: Thank you. I will take you up on that!
ELIAS: You are very welcome.
Vic’s note: Here, the sound starts breaking up. Many of Rodney’s words are either unintelligible or obliterated in the following, so I’ll just do the best I can. Elias’ words were unaffected.
RODNEY: One more quick little event; well, actually, a couple. We have a couple of minutes left. I had a dream the other night, and although I don’t remember most of it, this was the significant part.
I’m investigating our house, and all of a sudden the back wall begins to disappear or fall away, and I discover an additional basement that is absolutely enormous. It was like the size of a football stadium, and it was manmade, and I’m struck by the symbolism of this basement in the dream, like my discovering this basement in my house and that it’s been there a long time. Questions came up for me in the dream, like how could this basement have been built without getting permits and without anybody knowing about it? I’m a little bewildered by the imagery, and I hope you might shed some light on it.
ELIAS: This is the offering to yourself of imagery which shall suggest to you the expansiveness within self, and that within what may be identified as yourself within this physical focus, it may appear in one manner, and it may appear limited or even small. But in further movement in investigation, you may allow yourself to view that it is much more expansive than it initially appears, and in this, you need incorporate no permission from outside of yourself to be disclosing, so to speak, this expansiveness of yourself.
RODNEY: Okay. Okay, that rings valid for me. Thank you.
ELIAS: You are welcome.
RODNEY: Here’s another dream image that I had just this morning, in which I’m lying on a beach, and I got some ... I actually popped a pimple, and I think I got some of the pus in my hair, so I went down to the water to wash, and I discovered that the water was the color of cocoa. It was a light brown, very, very muddy, and there was a young woman there and a couple of young boys, and we actually went swimming together, and I had the feeling ... it’s not like there was any truly erotic action taking place in the dream as much as – that came later – as much as there was a feeling that I can only identify as being feminine, and it was almost like that female was me. It’s almost like the feminine feeling was in my chest. It was a very lovely experience. I’m particularly curious about the color of the water and the feeling of femininity or the feeling of being feminine – it was very sensuous – that was within me. Could you comment on those two aspects of this dream?
ELIAS: Yes. This is the presentment of certain elements of yourself, and in this, what you are offering to yourself is the identification that within self, elements of your reality are not always what they appear to be objectively – that although you may automatically associate with certain types of expressions, they may not necessarily be in actuality what they appear to be surfacely – and this is the identification of how your reality is defined through your perception. This is what you are offering to yourself, and this also moves quite in conjunction with our discussion of this day, in definitions and in your viewing through your perception.
For what you are offering to yourself in this dream imagery are elements that appear to be contradictory, but in actuality are not, for the contradiction lies merely in the definition which is offered through the perception, but the perception may be allowed to incorporate more than merely what has been previously defined.
You associate the feeling of femininity, but the manifestation in imagery of you. You incorporate the feeling of beauty, but you incorporate imagery of brown or muddy water.
Therefore, what you are offering to yourself are the objective appearances that you incorporate and associate with particular identifications in definitions of meaning, but that you also recognize that there may be other expressions that are also reality which lie outside of your definitions.
RODNEY: Okay. I’m going to have to meditate on that a little bit, I think! (Laughing)
ELIAS: Very well.
RODNEY: But I thank you for that. Did you want to add anything to that?
ELIAS: (Humorously) You may be contemplating this subject matter and its profundity! HA HA!
RODNEY: (Laughing) One second – I have another profundity!
ELIAS: Very well!
RODNEY: I’m looking out my kitchen window, which I enjoy so much, and there’s three huge crows yesterday morning sitting on the limb, and there’s been an awful lot of black crows in this neighborhood, whole flocks of them, and I’m thinking, “Oh my. There’s three of them, and they’re all right next to each other. I wonder what’s so special about the number three?” And with that, one of them takes off and almost flew into my window, a huge animal, and it just took me by surprise. Was this just a little entertainment, or was there some significance to this crow trying to almost fly into my window?
ELIAS: This is merely your presentment to yourself in noticing, in objective imagery which is playful and in your terms entertaining, in the expression of black.
RODNEY: Yes, I’m fascinated by black.
ELIAS: And this is the expression of the vibrational quality of the Sumafi.
RODNEY: Ah, yes. I forget that!
ELIAS: Ha ha ha!
RODNEY: Thank you.
ELIAS: You are quite welcome.
RODNEY: Talking about black ... we have a moment left here, if it’s alright with you.
ELIAS: Very well.
RODNEY: I just finished reading a book called “Mutant Message Down Under,” and it’s a story about a woman’s walk across the Australian continent. Her name is Marlo Morgan, and she was half invited and half kidnapped into walking across the continent under what we would call extreme physical conditions, and she came back and wrote a book about this experience. And incidentally, the mutants weren’t the aborigines. She was the mutant in this group, or that’s the way the terminology was used.
This is an incredible story about these native peoples and their really powerful abilities to do such things as heal themselves and survive under extreme hardships. There were a lot of surprises in this story. One thing that I found quite fascinating is that she discovered, after being on the desert for a while, that these people didn’t talk to each other except during certain time periods because they didn’t have to. They actually were in a constant telepathic communication with each other on a very aware level, and they used their voices only for such things as communicating with people like herself, and to chant and to celebrate and sing songs. But when it came for the transmission of information from one person to another within the group, this was done telepathically, and there was very, very clear evidence of this to her and in the story. She’s written another work, another book, and I’m about to get it.
This tribe of aborigines have informed her that they are the last authentic such tribe in existence, and that they have chosen not to propagate their group, and actually, they’ve gotten permission from their essences to terminate their existence on this planet by not propagating any further children in their group.
The experiences they talked about were just phenomenal! I was a bit interested in perhaps even experiencing some of them myself, if I had the courage to do so. Would you comment on two things – one, their telepathic ability, and two, the fact that they are or have chosen or have gotten permission to terminate their tribe, so to speak.
ELIAS: I shall express to you, in conjunction with their communication telepathically, you all hold this ability.
You may be enacting this same action and participating in this type of communication, for you hold this ability within inner senses, and it is a functioning element of inner senses equal to the functioning of your outer senses. It is merely a choice for your incorporation.
As to the extinction of this culture, this also is merely a choice. There have been, in the context of your linear time framework, many, many, many cultures that have chosen to be disengaging from this physical dimension and not incorporating an expression in conjunction with this physical dimension.
Therefore, the essences which participate in that particular culture turn their attention, and in turning the attention, the culture becomes what you would term to be extinct, but this is a choice.
The difference that you are noting objectively in this expression is that the individuals participating within this culture are expressing objectively their recognition of their choice.
RODNEY: Yes. Yes, they are.
ELIAS: And this is an expression of widening of awareness.
RODNEY: Okay. Alright, sir. I thank you.
ELIAS: You are very welcome.
RODNEY: I believe that’s almost it for today.
ELIAS: Very well, and I shall be anticipating of our next meeting.
RODNEY: I look forward to it.
ELIAS: And we shall incorporate fun ...
RODNEY: (Laughing) You bet!
ELIAS: ... in anticipation of your new millennium! Ha ha!
RODNEY: Thank you! (Laughing) Happy New Year, although that doesn’t mean too much for you!
ELIAS: Ha ha! I shall be continuing in encouragement with you, and continuing to be offering an expression of energy with you.
RODNEY: Thank you, Elias.
ELIAS: You are very welcome my friend. I offer to you this day great affection, and an expression in lovingness. Au revoir.
RODNEY: Au revoir.
Elias departs at 12:06 PM.
(1) I have rearranged some words in the following sentence:
“Examine why you are creating certain actions and allow yourself the recognition in that examination, for in this, you offer yourselves your perception of your worth.”
It was originally stated as such:
“Examine why you are creating certain actions, and the recognition in that examination allow yourself, for in this, you offer yourselves your perception of your worth.”
© 1999 Mary Ennis, All Rights Reserved.