Monday, September 03, 2001
ďZombie and Eternal Life ImageryĒ
ďReflective Cat BehaviorĒ
ďChoosing a Relationship Ė or NotĒ
Participants: Mary (Michael) and Sue (Catherine).
Elias arrives at 1:28 PM. (Arrival time is 40 seconds.)
ELIAS: Good morning!
SUE: Good morning, Elias! How are you?
ELIAS: As always! (Chuckles)
SUE: Good! Itís nice to talk to you again. I was supposed to talk to you on two occasions a couple weeks ago, and it didnít work out. Things happened to Mary and she had to miss the appointments, but I felt at the time that I was as much involved in that as she was, that for some reason I wasnít ready to talk to you, and I kind of wondered why that was.
ELIAS: Allowing yourself to be incorporating a time framework in which you offer yourself more clarity and information concerning your own creations.
SUE: Yes, thatís what I kind of thought, that there would be things going on that I needed to know more about before I talked to you. Although when I thought that I would come up with a bunch more questions, I havenít really done that. Iíve just got the same questions, but maybe I just need to ask them differently now or something.
ELIAS: It is not necessarily that you shall offer yourself different questions, but that you incorporate a time framework in which you allow yourself experiences that offer you more clarity in the direction in which you are proceeding.
SUE: Okay, I think I understand that. Then I guess Iíll just start asking the questions that I do have!
ELIAS: Very well.
SUE: The first one is just a quick one about a coincidence. You know how I love coincidences (Elias smiles), and I seem to offer myself a lot of information through coincidences. But I often donít really know what they mean, or at least Iím not sure.
This was one that happened a few weeks ago. I was watching TV one night and watched three different programs, including one that I had taped the day before, and it turned out that all three of them in a row had to do with zombies and eternal life and eternal youth, and people trying to achieve that. I thought it was very interesting that I watched these in a row, but Iím not sure what I was trying to tell myself, if I was trying to get a particular message across to myself.
ELIAS: And your impression?
SUE: Two different ones: one is that it might have something to do with the idea that there really is eternal life, and that I was telling myself that. The other is that because the people in these shows were all coming to a bad end through it, that it had something to do with like trying for eternal youth is not a good idea, and that itís a ... I donít know. Either of those kind of makes sense to me.
ELIAS: I shall express to you, you are offering yourself what you term to be messages or communications through imagery concerning movement of emergence, not necessarily the movement of emergence which you term to be death but emergence itself, from one state, so to speak, into another state, which is imagery concerning the emergence of your awareness in relation to the insertion of this shift in consciousness into objective reality, and that this type of emergence may be considered, so to speak, quite similar to the type of emergence which occurs in the movement of disengagement. For you are redefining your reality, and therefore altering it entirely.
In this, you also create thinning the veils of separation to the point of expressing them in more of a translucent manner that you may view through, which is symbolized by your imagery of zombies, so to speak, the dead but undead, blurring this veil of separation of different experiences of consciousness. You also present yourself with imagery concerning the lack of absolutes in the dead but undead.
Now; you also have incorporated another aspect of information to yourself in the presentment of this imagery concerning what you have identified in your impression of the association of ďnot goodĒ in relation to eternal youth.
Now; this is a translation that you have offered to yourself, but in a manner of speaking your translation is not far off the mark. It is an offering to you concerning acceptance of the design of your physical reality. Individuals are continuously attempting to be altering the design or the blueprint of your physical reality, when in actuality the reality is altered through the acceptance of its blueprint, the acceptance of its design. For in recognizing the acceptance of the design of your physical reality, it is unnecessary to be attempting to eliminate certain aspects of it. Therefore, you allow yourselves more freedom of movement in choice, recognizing the design, realizing that this is not an absolute and therefore allowing yourself freedom in movement with choice.
As you view an expression such as aging, moving closer to the expression or choice of death, and you move your associations into an expression of attempting to alter this type of movement by seeking eternal life or eternal youth, in actuality what you are expressing is a reinforcement of your belief in absolutes, that you must progress in the design of this reality without exception in a particular manner Ė which in actuality is incorrect. You may choose to move within the design of this reality in many different manners.
But as you recognize that in actuality the direction of your attention is focused in one attention of essence and as you allow yourself to thin these veils of separation, you recognize that you are not limited by time or experience in your choice to be participating in this physical dimension.
SUE: Right, I think I see what you mean. Because I donít worry usually much about aging, and yet this is a culture where weíre taught to worry about it and to see it as negative. (Elias nods) Iíve been thinking about that some and what that means to me, and if I give a damn. (Elias laughs) Thank you; I think I see what you mean. Iíll think about that.
ELIAS: You are welcome!
SUE: The next thing I wanted to ask you about is my cat, who is currently bugging and meowing at me, so I think sheís telling me to ask about her! (Laughs) Iíve been wondering how much her behavior is caused by me and how much is her choice. For example, sheís always been very unfriendly toward other people. Iím the only human being that she likes. I have a cat-sitter who is determined to make friends with her, and sometimes the cat is a little bit friendly, more so than sheís ever been with everybody else, but sheís still generally growly and hissy and very territorial, and doesnít like any humans to come in here except me. And there are other things Ė she doesnít like to be brushed or combed. I was just wondering how much of her behavior is her choice and how much is me somehow creating her that way? Does that make sense?
ELIAS: I am understanding of your questioning. Let me express to you first of all, you are not creating the reality for the creature. I may also express to you that you have created the creature. Therefore, the choice of this creature is to be in agreement with your energy and your expressions. Its choice is to be reflective and in harmony with your choices and your movements, your behaviors, your expressions; and in this, the creature reflects your energy and also provides you with an efficient mirror in imagery that you may be paying attention to.
SUE: I was afraid you were going to say that! I was hoping that you would say, oh no, sheís just a hissy, growly little cat and it has nothing to do with you! (Laughs, and Elias laughs)
But I wondered at times, because I tend to not have people over, and I tend to be very protective of my space. Iíve wondered if that was why she was that way, that sheís kind of picking up on my own territorial nature, I guess.
ELIAS: In a manner of speaking Ė not necessarily what you identify as ďpicking up upon,Ē but naturally reflecting.
This is not to say that you are creating the reality for the creature, for you are not. This is the creatureís choice, and in this, in agreement with you, its choice is to be reflective to you, and this is your choice also.
SUE: I feel like Iím very close to her, so I suppose that reflective quality would be pretty strong between us, too.
ELIAS: You are correct.
SUE: So if I were to change, if I became more open to having people in my home or to have more social life going on here, would she then change? Thatís one of the things that worries me, is that Iím afraid that if I started having people over more she would continue to be this awful hissing presence. I donít know, would she become more open if I were?
SUE: Okay, well, thatís comforting to know! (Laughs)
ELIAS: This creature does reflect your choices, your behaviors and your movement of energy. Therefore, if you are genuinely expressing more of an openness concerning your physical space, so to speak, and your interaction in energy with other individuals, so also will the creature.
Now; if you are forcing your energy in this type of movement, you shall also be noticing the creatureís reflection of that, for it shall not force itself to be interactive with other individuals, but you shall notice its response in reflection to yourself in an action of forcing your energy.
SUE: That makes sense, okay.
ELIAS: (Laughing) Perhaps it may become more antisocial if you are forcing your energy, than it already expresses! Ha ha ha!
SUE: (Laughs) So it would be acting out my real antisocial tendencies when Iím like trying to suppress them?
ELIAS: Quite! (Both Elias and Sue laugh)
SUE: Well, thatís interesting. Thank you. That makes sense. Iíve always wondered about that. She also gets mats in her fur, and I try to deal with the mats but she doesnít want me to, and I end up cutting them out, cutting them away when sheís half-asleep or something. But sheís very protective of her mats, and I donít know quite whatís going on with that, if I should just give up and let her have them on her own, or why sheís creating them, or why Iím trying to cut them away. Whatís going on there with her being so unwilling to be groomed by me?
ELIAS: (Chuckles) I may express to you, this also is a reflection of you.
SUE: I kind of thought it might be, because I kind of enjoy finding the mats and trying to cut them away; but maybe if I werenít looking for them, they wouldnít be there.
ELIAS: Look to yourself and your choice and your behavior, and your expression of involvement with other individuals and their expressions, perhaps, of physical contact with you.
SUE: Okay, Iíll think about that. Thatís interesting.
So I guess all of this leads into my other question that I wanted to ask about, which has to do with relationships with men. One thing that struck me, I read something in one of the transcripts from a few months ago where you were talking about how itís not just a matter of us creating our reality, itís that we choose what we create. That really hit home with me, because I do tend to think, well, I have no idea why this is happening; Iím creating it but I donít know why, and I donít want it. And that kind of made me stop and think. So I guess what Iím realizing is that this means that I have been choosing not to have a relationship with a man, right?
ELIAS: Correct. Pay attention to what you are choosing.
SUE: Because part of me ... my first reaction is that that canít be right, itís just something awful that happens and I donít know why. But another part of me thinks, well, I havenít even had a date in years, and that sounds to me like somebody who is really choosing not to have a relationship! (Elias chuckles) So then what I keep coming back to is ... well, Iím not sure about it. You also talked in one session about the differences between wants and desires, but that your desires go with your intent and that those get realized even if it doesnít go along with what you may think that you want.
SUE: And so Iím wondering, the whole thing of wanting to have a relationship with a man and yet not doing anything about it, does this mean that being involved is so against my intent that Iím never going to do this and I should just give up on the idea, or is there something else going on that I just havenít figured out? Do you know what I mean? I donít know whether I should just give up on the idea or what.
ELIAS: Not necessarily. But what you are presenting to yourself is yet again moving into another layer of exploring your relationship with you and allowing yourself to become more familiar with HOW you create your reality.
Now; in this, I shall express to you, many of you that have been interactive with myself for time frameworks in relation to this forum have allowed yourselves an assimilation of information concerning yourselves that we have all discussed together, moving yourselves closer and closer, so to speak, into the remembrance of self, which is being accomplished through the action of allowing yourselves to create an intimate relationship with self and becoming familiar with all of the aspects of yourself. In this, you have allowed yourselves, at this point, a clear recognition for the most part of WHAT you create. You have allowed yourselves to be noticing, paying attention to WHAT you are creating.
Now; your automatic movement of questioning in relation to what you create, as you allow yourself to be more clearly identifying that these ARE your choices and that you ARE creating all of your reality, is to question yourself in certain expressions of your creations and ask yourself WHY you create certain expressions within your reality; but let me express to you, the ďwhyĒ is not the point.
The point of this shift in consciousness is to be offering you an objective realization of HOW you create your reality. The ďwhysĒ are the influences of your beliefs. Therefore I may express to you, the ďwhysĒ matter not; the what and the how hold significance. For previously within many of your focuses, you offer yourself limited identification of even WHAT you are creating for you are not paying attention, for your attention has been familiarly projected outwardly and held in relation to other individuals or situations or circumstances or physical manifestations within your reality, be they creatures, be they objects, be it money Ė it matters not. Your attention familiarly has been projected outwardly and not held upon self. Therefore, I may quite genuinely express to you that in actuality many times you have not even allowed yourself to identify WHAT you are creating.
Now you notice, and you are not merely noticing what you are creating but you are also noticing perception. You are noticing communications. You are noticing influences of beliefs. Now your attention is moving into the direction of allowing yourselves to identify the HOW of your creating: how do the mechanisms of your individual consciousness move together to be expressing instruction and direction to your perception and therefore move your perception to project an actual reality.
In this, you are beginning to assume responsibility for self and question the movements of your own energy: how do you create specific expressions that manifest in an actual creation of reality in relation to any particular subject matter?
The manner in which you offer yourself a clearer viewing of how you are creating your reality is to be paying attention to the working mechanisms of yourself, defining them accurately in their function, and paying attention to how you direct them in relation to their actual function. In this, you create avenues of communication which incorporate specific functions to communicate to you identifications of different aspects of your movement and of your reality.
You also incorporate an aspect of your objective awareness of your consciousness that moves in action Ė a doing function Ė an action incorporating function. This function is that which chooses.
You also incorporate a function of translation and interpretation. This function is thought. Thought is not designed to be creating your reality; it interprets and translates. It translates information which you offer to yourself through the action of choosing and through the avenues of communication that you incorporate within your focus. Thought is an interpretive mechanism.
Now; thought also is intricately associated with visualization. It also is the mechanism which is most closely associated with your belief systems, for its function is to be translating. Therefore, it is intricately associated with the expressions of your beliefs. At times your thought processes translate input in communication that you are offering to yourself, but the translation may be confused. It may be unprecise, dependent upon the direction of your attention.
Your attention is not thought. Attention is a different expression of yourself than thought. In this, you confuse yourselves, for you automatically associate attention with thought as synonymous, but attention is not thought.
Now; dependent upon how you are directing your attention and whether your attention is directed clearly in association with your desires, and paying attention to your communications in relation to your desire, your attention may be in a manner of speaking scattered, or it may be directed outside of yourself, and therefore the mechanism of thought which translates information to you may be confused, and it may offer to you a translation of a want which may not necessarily be an entirely accurate or precise identification of the desire.
The want is a translation objectively of communications that are expressed within you concerning your direction and your desire. But many times the transmission, in a manner of speaking, of the communication is scattered and garbled, and the mechanism of thought incorporates confusion in attempting to be decoding the message, so to speak. Therefore, it associates and identifies with familiar expressions. It also draws upon the expressions of your beliefs, and offers you its translation of what you are attempting to be communicating to yourself.
SUE: So, can I ask you, when you talk about thought and attention being different, is that like attention is when you look on a scene, and thought is when you start categorizing the elements in it and say this is a tree and this is a dog, and kind of put labels on things? Or is that not quite...
ELIAS: In a manner of speaking, yes.
SUE: Because it reminds me of stuff Iíve learned in school, so Iím trying to translate it so that I understand! (Laughing)
ELIAS: Correct, correct! Your thought processes are moving in much of your time framework of your focus, [but] your thought processes are not continuously engaged. You do incorporate some time framework within your physical focus in which you do not engage your thought processes [and] you are not engaging this mechanism of translation.
But for a tremendous percentage, so to speak, of time framework within any individual focus, you do incorporate a great expression of reliance upon this mechanism of translation, and therefore you do engage this mechanism of thought quite frequently and consistently. But you have also, in relation to your beliefs, moved your attention in reliance of this mechanism to extremes and have confused its function. You have altered your definition of its function. You have blurred your recognition of its design within your individual realities. You associate it, as I have stated, as being synonymous with your attention, and it is not. Your attention is directed to it quite frequently and at times excessively, and this reinforces your association of the synonymousness of attention and thought.
You also incorporate beliefs that thought is the center of your concentration and that thought creates your reality: you incorporate thought first and subsequently you manifest a particular expression within your reality. This also is incorrect, for thought does not direct your perception. It does not direct what you create. It translates. It is your objective translator.
SUE: So when I think in terms of relationships with men, maybe I do feel some kind of desire thatís related to my intent, but then when I think about it, I translate that desire into an idea thatís based on my belief systems and the images that I see around me Ė is that correct? Ė and that may be an incorrect translation of what this real desire is?
SUE: Okay, I kind of get that.
ELIAS: And the manner in which you offer yourself more clarity and greater understanding of what you are creating within your reality is to be paying attention to HOW you create your reality. For in terms that you may objectively understand within this present now, you do incorporate a type of process in how you create your reality. In actuality, they are all occurring simultaneously, but you do incorporate communications to yourself. You also incorporate the aspect of your objective consciousness or awareness that is the action aspect or function, which this action function of your focus actually implements choice.
Now; this action mechanism or function of yourself is not directly influenced and associated with your beliefs. It is the mechanism that chooses. It implements choice. It expresses choice. It directly expresses direction to your perception, which creates the physical manifestations of the action of the choice.
Now; once any choice is implemented, for the most part you automatically turn your attention to the translating mechanism of thought, but thought does quite intricately express association with beliefs, and this is the seat of your belief systems. Therefore, it is also the seat of the one belief system that intertwines itself with all others, that of duplicity. Therefore, thought is what shall express quite clearly your associations with the judgments of good or bad in association to choice.
SUE: Okay, I sort of understand that.
ELIAS: The function of your emotions is to be expressing a clear identification, communication, of what you are creating in the moment. The function of the action aspect of yourself is to be implementing choice. The function of the thought mechanism of yourself is to be translating the message of emotion and translating the identification of choice. All of these mechanisms that you have created within your individual focuses influence the movement of your perception.
But in this, as you allow yourself to be paying attention to the action mechanism, so to speak Ė that which implements the choices Ė you may also more clearly identify the moments in which your thoughts are accurately translating and [in] which your thoughts are not accurately translating. For in the moments that your thoughts are accurately translating, they shall be in harmony with the action function of yourself. They shall be in harmony with the choosing, and in harmony with the choosing, you may be creating an emotional communication of pleasure or acknowledgment of yourself, a feeling of being pleased with yourself and your direction, or of comfort.
In the moments that your thoughts are not accurately translating, or that they are allowing tremendous influence of your beliefs in association with duplicity to be coloring the translation and attempting to alter your choice, you shall present yourself with a communication of discomfort or anxiety or confusion.
In allowing yourself to pay attention to the functions that you have created in this physical dimension of your physical focus, as I have expressed many times previously, you do in actuality offer yourself many avenues to view what you are creating within your reality and how you are creating it. You are not hiding any aspect of your reality from yourself, regardless that it may be expressed subjectively or objectively.
I may express to you, my friend, many of you incorporate much time framework attempting to discover the movement of your subjective awareness, viewing that this, in your associations, shall offer you the key to the question of how you create your reality. I have expressed to you repeatedly, the subjective awareness moves quite in harmony with the objective. Therefore, what you are creating objectively is reflected in what you are creating subjectively. It matters not. In this, you do not pay attention to what you are creating objectively.
SUE: So, if I understand this at all, if I pay attention to what Iím actually feeling and thinking in the moment, then that will lead me to an awareness of what Iím creating?
ELIAS: Quite. But also be incorporating paying attention to what you are CHOOSING, what you are DOING. For many times you may be actually choosing and doing one expression and THINKING another, which shall incorporate an emotional communication to identify what you are creating and what your thoughts are confusing in their translation.
SUE: Right. It sounds like ... I mean, I can see where if I pay attention to how Iím actually acting in the moment ... so youíre talking about how we act, as opposed to how we think we should act or something.
ELIAS: Correct, for what you choose follows your direction. Therefore your choices, your actions, are offering you information concerning your direction.
SUE: Right. So if I were to pay attention to how I actually act, for example, when Iím around men, that would give me more information about what Iím choosing?
ELIAS: And it shall offer you a clearer understanding and identification of your direction in that particular moment or time framework. This is not to say that you are creating an absolute. Your initial questioning was expressed in relation to your intent with an association of an absolute.
ELIAS: ďI am choosing this movement; therefore this must be the direction of the entirety of my focus.Ē Not so! But within any particular time framework or moment, you may be expressing a direction of not creating a particular type of relationship, as an example, for your direction is concerned with a different exploration and action within that time framework. You may THINK you want a particular manifestation within your focus at a particular time, so to speak, and what you THINK you want within that particular time framework may not necessarily be accurately being translated as to the objective want in association with the subjective desire.
But it matters not, for it is not that your subjective desire is directing of the objective manifestation. The objective is in harmony with that desire, and therefore it shall choose actions, movements, that are in alignment with your direction, which is in alignment with your desire in that particular time framework and within any particular moment.
SUE: I guess whatís bothering me is that Iíve been living in this one direction for years, and Iím just afraid itís never going to change. I feel like I want to change it, and I donít even know if thatís possible. I donít know, maybe I donít really want to ... Iím sorry (laughing), itís like Iím back to the original question!
ELIAS: Quite! And this is the significance of identifying clearly the translation of what you actually want.
SUE: So maybe what Iíve wanted all this time is something different from what I thought I wanted, or the actual desire is different from what I think.
SUE: Well, that sort of makes sense in a way, otherwise I would have manifested it by now. (Both Sue and Elias laugh)
ELIAS: But look to your focus. Those manifestations that you do want in genuineness, you are manifesting!
SUE: Yes, thatís true. Thatís clear to me. I think a few years ago I felt trapped in a lot of ways, and now I can see where Iíve created some things in the last couple of years that a lot of people think are difficult, and yet I havenít had any trouble with them, really. I can see where I can create things when theyíre really right for me. Okay, then Ė I guess Iíll just think about that for a while! (Laughs with Elias) Or not think, but pay attention to things!
ELIAS: Ah! Very well! Ha ha ha!
SUE: Well, thank you. Our time is up, and I think youíve given me a great deal to think about. I look forward to listening to the tape of this, too, because I think some of it kind of went past me, but itís been really interesting. Thank you very much.
ELIAS: You are quite welcome, my friend. I express to you great encouragement and enjoyment in our discussion this day.
SUE: Yes, I enjoyed it. Thank you.
ELIAS: I anticipate our next meeting, and offer my energy to you. To you this day, as always in tremendous affection, au revoir.
SUE: Au revoir. Thank you, Elias.
Elias departs at 2:35 PM.
© 2001 Mary Ennis, All Rights Reserved.