the Elias forum: Explore the transcript archive.

Home

Introduction

Digests

Transcripts

Exercises

Gems

Library

Search

Saturday, January 19, 2002

<  Session 986 (Group/Castaic, California)  >

“Where Is Your Attention?”


Participants: Mary (Michael), Ariel (Taniel), Ben (Albert), Bobbi (Jale), Bonnie, Carter (Cynthia), Cathy (Shynla), Cheryl (Wagga), Christy (Oliver), Daryl (Ashrah), Dave (Othello), Debi (Oona), Elizabeth (Elizabeth), Fran (Sandel), Gail (William), Gillian (Ari), Gregoria (Angelina), Howard (Bosht), Jenny (Emilio), Jeremy (Opan), Jewel, Jim (Yarr), Jo (Joseph), Jo H (Tyl), Joanne (Gildae), Joe (Malia), Jody, Ken (Connor), Kevin, Laura (Alon), Letty (Castille), Liz, Lynda (Ruther), Margot (Giselle), Marj (Grady), Mike (Mikah), Nicky (Candace), Norm (Stephen), Pamela, Pat (Fryolla), Paul H (Caroll), Paul T (Xutrah), Reta (Dehl), Rodney (Zacharie), Ron (Olivia), Rosey, Sabrina (Stencett), Sangshin, Sharon (Camdon), Sheri (Milde), Sherry (Seale), Stella (Cindel), Steve (Anton), Sue (Catherine), Valerie (Meah).

The session starts with Jewel, Mary’s two-year-old granddaughter, in Mary’s lap.

Elias arrives at 2:26 PM. (Arrival time is 26 seconds.)

ELIAS: Good afternoon!

GROUP: Good afternoon, Elias!

ELIAS: (Elias looks down at Jewel in his lap, and looks up at the group, smiling broadly. Much laughter from the group.) Always playful, are you not? (More group laughter) Very well, we shall proceed! (Chuckle)

JEWEL: (Looking around her) Where’s the dragon?

ELIZABETH: She dropped the dragon. She had a ring that Mary had given her, and she dropped it in your lap.

ELIAS: Ah!

CATHY: Yeah, pick it up! (Laughter from the group)

ELIAS: (To Jewel) Ah, shall we discover?

(Jewel continues to look for the ring, and Elizabeth comes forward to help find the lost treasure.)

ELIZABETH: Do you need help? We’ll find it real quick. (Continues to look) Oh, there it is! (Elizabeth returns the ring to Jewel, who remains on Elias’ lap.)

ELIAS: Ah, the discovery! (Laughter)

Very well, we shall proceed. To you all this day, I shall present the question, where is the direction of your attention?

JEREMY: Finding the dragon.

ELIAS: For the small one, but no; where is the small one’s attention directed?

SEVERAL PARTICIPANTS: Self.

ELIAS: Quite. And where is the direction of YOUR attention?

JIM: On everything else! (Laughter)

ELIAS: Quite accurate, Yarr! (Chuckling)

(Elias continues in a very directed, deliberate manner with the rest of the session, including after the break.)

In this movement in this shift in consciousness, as you now are inserting this shift into your objective reality, your attention also must shift. I am aware that I do not incorporate terms such as “must” often. But it is your choice to be participating in this shift in consciousness, and all of you present in this moment, in this forum, are participating; and in this participation, as you move into the objective insertion of this shift into your reality, avoiding trauma becomes more significant. It also becomes more present.

Each moment that you view in your linear time framework, that passes in your perception, escalates this shift, and it becomes more intense, and there is more of an opportunity to be incorporating trauma. And the manner in which you shall allow yourselves to avoid this trauma is to be aware of your attention.

What is your attention? How do you define your attention? Be remembering, you are incorporating a time framework in which you are redefining your terms and you are redefining your reality, and in this you are altering all of your reality in quite an intensity.

In this, shall any of you express to myself how you define your attention? What IS your attention?

JEREMY: Is it a tool we use to process or direct our experience?

ELIAS: Yes, and how do you perceive this tool? (Pause)

JEREMY: (Laughing) Consider me officially stopped. (Laughter)

ELIAS: For you do not view your attention. It is not an object. It is not even a thing that you may identify, such as a thought. Although do you not associate your attention with thought? Quite.

JEREMY: It’s more like a type of presence, right?

ELIAS: No. Your attention is you. It is your awareness. It is the combined expression of your subjective and your objective awarenesses, those expressions of you that create you as you.

Your attention is not your personality. Your personality may be an expression of you, in a preference. You incorporate many preferences within one focus, you create many preferences in essence; but preference is also an expression that your attention directs to. It is the expression of you. And as I have expressed previously, your attention is the wheel that steers you, as being your own individual ship. Your ship moves you through your experiences. (Jewel climbs off Elias’ lap, and runs to her mother.) As the small one is directing! (Laughter)

And notice with the small one the lack of attention to all of you, and in your terms the lack of care in how you perceive the small one’s choices. And in this, I may express to all of you, one of your greatest expressions of conflict and challenge in this time framework is the question of how other individuals perceive you.

(Jewel runs back up to Elias and stares into his face; Elias smiles and nods to Jewel. Laughter from the group.)

And view what ease the small one moves within and the lack of concern of how it is perceived, or whether it is perceived.

STELLA: Elias, can you imagine us doing like the little girl, for instance? We would be told that we were nutty, or whatever. If I was holding my attention in me ... and I see the little girl doing what she is doing because her attention is totally with herself. So it goes totally against all of the beliefs, right, that we have presently? Because we ... right?

ELIAS: In a manner of speaking.

STELLA: So how can I do it graciously?

ELIAS: The point, Cindel, is to be recognizing that you incorporate these beliefs, and also recognizing that you hold choice. You choose to align with them or you choose not to align with them – not that you eliminate them, not that you express ignoring them, but that you recognize their existence and you offer yourself choice in the moment, knowing that you may choose one expression within one moment, and you may choose another expression within another moment, for there are no absolutes.

And in this what shall it matter, if you are offering yourself permission to be paying attention to yourself? For do you not create all of your reality? (Looking to the group, and there is scattered laughter. Elias continues, humorously.) Ah! Perhaps ... perhaps not.

You DO create all of your reality. Therefore in creating all of your reality, you all create each other through your perception, and therefore if you are creating each other through your perceptions, if you are offering yourselves permission to pay attention to you in the moment and generate what you want in the moment, what shall be the response of those surrounding you but acceptance, for you are creating that. If you are accepting of what you are choosing, other individuals shall be also if you are genuine in your acceptance – and ah, this is the key!

The key is knowing you, and this is the expression of the “MUST pay attention to you,” to know what your direction is, what is your desire, what is your want within the moment.

What you are accustomed to is paying attention to your thoughts, to your thinking, which as I have expressed previously, in objective expression, is the seat of your beliefs. Therefore, your beliefs are quite influencing. They are influencing subjectively also, but in outward expression they are QUITE influencing in association with thought.

Now; in this, as you familiarize yourself with attention, you may begin the recognition that attention moves. I have expressed explanation to individuals that thought is a mechanism. It is a mechanism associated with this physical dimension that you have created in association with your physical manifestation. It is as intrinsic to your focus in physical manifestation as your breathing and your heartbeat. Your attention is not generally focused upon your breathing or your heartbeat, but they continue.

In like manner, your thoughts are continuously being generated, but you are not always paying attention to thought. This is not to say that it is not being generated in like manner to your heartbeat in any moment, but this is your clue that offers you evidence that your attention is mobile, it does incorporate the ability to move. It is not bound to your thoughts, and it is not thought.

In this, as you familiarize yourselves with the movement intentionally of your attention through practice, you may allow yourselves to become more familiar with other expressions of yourselves that are not merely mechanisms.

Thought is a mechanism for translation. It is an objective translating machine. You are all quite correct that it is reality, but it does not create your reality. You may concentrate from this moment objectively until the moment that you choose to be disengaging upon thought and attempting to manifest what you think you want through the concentration of thought, and not generate the manifestation. For thought’s movement and function is not to create, it is to translate, and this is what it generates.

And it does not always generate accurately. For whether it generates its function accurately or not depends upon the information which is offered to it, and information is offered to it though the direction of your attention. Therefore, if your attention is focused upon thought and not upon communications, you do not offer your thought mechanism sufficient information to translate.

But let me express to you also – quite happily, in your terms – thought is such a highly efficient mechanism that even within the time frameworks in which it is not accurately translating or is incorporating some aspect of distortion, it is incorporating some aspect of non-distortion. It is allowing you an objective recognition in generality of information that you are presenting to yourself. It is merely not offering you specific information in its translation.

For example, you may express to yourself within your thoughts, “I want a particular job. I want to be creating a specific type of job. I want to be incorporating employment in which I may be incorporating nature.” And you may be, within your thinking, assessing that you are expressing quite specifically. In actuality, you are thinking quite generally. The thoughts may be translating a genuine want, but within distortion.

Now; how do you incorporate the movement in paying attention and becoming familiar with your language to you? For you already recognize what you create, and as you recognize what you create, at times you confuse yourselves, and you view what you have created and you are scratching your heads and you are expressing to yourselves frustration, and you are expressing, “Why have I created what I have created? I did not want to be creating this. I know what I want to be creating, and I have created otherwise. Why, why, why?”

If you are paying attention to “how,” you shall not be inquiring of yourself “why.” For if you are paying attention to you, you shall move your attention to your choices. You shall move your attention to what you are actually generating – not what you think you want, but what you are doing. The doing aspect of you moves with your direction continuously. Whether you think it is moving with your direction or not, it is.

In paying attention to what you choose, you offer yourself information concerning your direction, and you offer yourself information concerning you and what is influencing you.

Now; paying attention to your communications is key, and your communications are expressed in many manners, as you are aware. One of your loudest communications is emotion, and this is significant for this is the one avenue of communication that you ignore most efficiently and most frequently. You do not ignore the signal! (Chuckles) You are quite adept at paying attention to the signals. But in not paying attention to the communication, the signals merely become louder and more frequent and more intense.

Communications that you offer to yourselves through emotion concern you. I may not stress this to you strongly enough. For although you have incorporated the objective recognition of my explanation and definition of emotion to you, you understand and you accept this definition as well as you understand and accept that you create every aspect of your reality. (Smiling)

As I express to you that emotion is not a reaction – emotion is NEVER a reaction – you may incorporate those words into your objective thinking once again, but within the moment in interaction with another individual and you incorporate an emotion, I shall express to you quite definitely your attention shall move once again to your thoughts – not to the communication, but to the signal and to your thoughts – and your attention shall jettison outside of yourself and focus upon the object of what has generated your reaction, and the reaction is emotion. And shall you in that moment be incorporating within your thought process, “Ah, yes, Elias has stated this is not a reaction, this is a communication, and this is concerning myself?” No, you shall not! You shall be focusing your attention upon the scenario, the situation, the individual, be it an object or another individual, or a creature or vegetation or even a rock that you have collided your toe with, (laughter) and you shall be expressing to yourself, “This has generated the emotion that I am experiencing now. I am reacting.”

(Humorously) Perhaps you shall even incorporate a thought that Elias – ha ha ha ha ha! – might be quite full of cosmic hot air, and knows not of what he speaks, and is quite out of touch with physical reality! And therefore bring another teacher, (much laughter) this teacher is malfunctioning! (Smiling and nodding)

And surprise! This is not a teacher, but merely a companion to you all, a fellow traveler, as are all of you. This is not a lesson to be learned, my friends. But it may incorporate practice, for it is unfamiliar movement.

Now; let me express to you all within this forum also, I have spoken infrequently...

Welcome, my little one! (Spoken to Jewel, who runs up and leans in close to Elias’ face. She smiles broadly and runs away again.)

...of qualities or expressions of the common orientation. But I shall express to you now within this forum, for most individuals incorporate this orientation of common, and in this, most individuals throughout your globe within your physical dimension in this time framework incorporate this orientation of common.

And as I express to you in terms of trauma associated with this shift in consciousness, common orientation incorporates more potential to be expressing trauma within this shift, for the action of recognizing your attention within you is very unfamiliar, for your natural flow of energy is to project outwardly; and within this shift in consciousness you are not altering that natural flow but incorporating the recognition that simultaneously and in harmony you may also hold your attention upon you and pay attention to your communications, discovering your voice – not your outward voice, not what you project outwardly, but what is being generated inwardly that motivates the outward projection.

Individuals incorporating this orientation of common are quite familiar with objective imagery. It offers you vast fonts of information. It is very familiar to you, and you incorporate an understanding of objective imagery. You notice. You do pay attention.

Those of you that incorporate your new equipment, your computers, you are familiar with paying attention if they are generating different expressions than what is their function. Machinery, if it is functioning differently than your assessment of its natural function, you shall be noticing.

This may not seem to you to be different or unusual, for you naturally pay attention to outside expressions and view them as a reflection of some element that you are generating within yourselves; and in this you are correct, but the interpretation of what is being generated may be quite difficult or challenging many times. And I may express to you as common orientations, those individuals incorporating the other two orientations do not view objective imagery in the same manner as do you.

Those individuals that hold the orientation of soft do not pay attention to objective imagery as closely as do those of the common orientation. Individuals that incorporate intermediate orientations more closely associate in their noticing of objective imagery but their perception is also quite different, for although they may notice, they also many times do not concern themselves with what they are noticing. They merely express that they are noticing, and it matters not.

But those of you that incorporate the majority of manifestations – individuals within your physical dimension – do pay attention to what you are generating outwardly. You focus your attention upon all that moves outside of you, and although you think many times you are paying attention to what you are generating inwardly, in actuality you are not, for you are unfamiliar with what you shall be attempting to view within you.

What is it that you are looking for? What is the you within you? If it is not your thoughts, what shall it be – the shadowy figure that whispers to you? And what does it whisper to you? And if it is whispering to you, what is it expressing? And once again the attention moves outwardly to attempt to interpret.

This is significant my friends, for this is a natural flow but you must incorporate becoming familiar with that voice that is you, those communications that you offer to yourself. As you generate a communication in emotion, what are you expressing to yourself? For you are not expressing in conjunction with another individual or a thing or a situation; it is not the situation or an individual or an energy or an object that generates your communication. It is you.

(Loudly) Shall one of you offer an expression of emotion?

JIM: YAAAAAHHHH!!!! (Yells loudly, and the group laughs)

ELIAS: Very well, Yarr! (Smiling broadly) Now, shall one of you express an identification of your response to the action which has been created?

ARIEL: Surprise.

ELIAS: Very well, now...

HOWARD: Humor – it was fun.

ELIAS: Very well. Humor and surprise. (To Ariel) In this, you have created the action through your perception of Yarr yawping. (Laughter)

JIM: I scared myself! (Laughter)

ELIAS: Therefore, the emotion which is coupled with the signal of surprise is what, in your communication to you? What are you generating within that moment?

RETA: Pay attention. (Pause)

ARIEL: Are you speaking directly to me?

ELIAS: Yes.

ARIEL: Oh! Put the pressure on! (Laughter, and Elias smiles) I don’t know.

ELIAS: Listen to this response: “I do not know.” For this response is common to you all. You recognize the signal. The signal is the surprise, but what is the communication? “I do not know.”

Bosht – humor. This is the signal. What is the message which is contained in the emotion?

HOWARD: Well, I wasn’t thinking of a response. Jim gave one, and I said very good to myself, that was good. In the group I thought that would be a good way to liven us up, humorously.

ELIAS: Therefore, what is your communication? For you have created this action, and you are generating the emotion simultaneous to the outward action. One is not following the other. Therefore, it is not a reaction; they are occurring simultaneously. Therefore, what is your communication? What are you generating in the moment?

HOWARD: It occurred to me that I was enjoying the surprise as opposed to being upset with it, I suppose. I enjoyed it.

ELIAS: You are continuing to define the signal.

HOWARD: Well, then, sorry! (Elias laughs; group laughter) I don’t know either!

ELIAS: Ha ha ha ha! Tricky business!

I have been expressing to you all from the onset of this forum, there is no aspect of your reality that is hidden from you. There is no subconscious. There is nothing that you generate that is not available to you within your objective awareness, and this is the point. For in this example, you do not know for you view that there is some expression that is hidden from you; for you know not how to discover it, for you are unfamiliar with paying attention to yourselves.

(To Howard) Now; in this scenario, you create the expression of Yarr within your perception, in his yawp, in what you are generating in the moment. What you are generating in the moment is becoming bored with Elias droning on. (Smiling, and group laughter) Therefore, what you choose to generate is an expression of excitement and within the moment this is what you create, and you express an emotion which incorporates the signal of humor. The message that you are offering to yourself is an acknowledgment of playfulness. In this moment you are expressing playfulness and acknowledging yourself, and therefore you generate the signal of humor.

(To Ariel) In the moment, you are intensely focusing attention outside of yourself, listening to Elias. But you are also assimilating what is being expressed, the words, the concepts. In the moment, you create the action of Yarr and his yawp, and you generate the signal of surprise. The communication in this emotion is, within this moment, in the recognition of the concept, attempt to snap your attention to self: “He is expressing information concerning orientations. I now snap my attention momentarily to me to experiment. Where is my attention?” And you generate the signal of surprise.

Another individual may express apprehension or a momentary emotion of fear, startledness. And in this, they recognize the signal, and the subjective awareness is offering a communication in that moment precisely and simply, identifying to you within your objective awareness what you are generating in the moment. This is the reason that I continue to express to you the importance of holding your attention upon you and in the now, in the moment.

JIM: It startled me that I did that. (Elias smiles, and the group laughs.)

SUE: I think that humor always involves an element of surprise, because if it’s not surprising, there’s nothing funny about it. And I’ve noticed in the past that sometimes I’ve started laughing when something unexpected has happened, and sometimes it was kind of bad but that was my natural response, to start laughing because ... I don’t know.

ELIAS: I may express to you, it is dependent upon the individual and the perception. Within your experience and your perception, you may consistently generate humor within the expression of startledness or unexpectedness. Another individual may incorporate humor in a different manner. Recognize that you each generate your own unique individual perceptions, and therefore there is no absolute expression that may be incorporated to all individuals. And this holds significance also, for you quite frequently turn your attention to absolutes, and express that all other individuals incorporate the same perception as do you, and they do not.

(To Rodney) One moment, Zacharie, for we shall break, and I shall open to all of your questions as we return.

DAVID: We need some Sumari action here! (Elias laughs, and group laughter)

Break at 3:19 PM

Return at 4:24 PM. (Arrival time is 24 seconds.)

ELIAS: Continuing. And now we open the forum to your questioning.

PAUL H: I have one quick question, Elias, just about orientations. I think you used the words “vast majority” for common. In terms of percentage, can you just hazard an approximate percentage of common, intermediate, soft? (Scattered laughter) For example, fifty, thirty, twenty percent, common, intermediate, soft – could you offer that?

ELIAS: Very well. In actuality, this is not an inconsequential question. (Slight pause) Approximately, within any given time framework, two-thirds of the individuals physically manifest within your dimension incorporate the orientation of common. The remaining one third is divided between those incorporating soft and intermediate, more individuals incorporating soft than intermediate.

PAUL H: So, that 33 percent of intermediate and soft ... you want to offer...?

ELIAS: Of that one-third, viewing that as a whole?

PAUL H: Yes. We’ll do the math later. (1)

ELIAS: Very well. Approximately (pause) ... in your terms, approximately 5/8 (laughter) of the individuals incorporate soft; and the remaining, intermediate.

PAUL H: Is that through all time? Is there some collective choice to keep those proportions more or less in that area through all of the space/time, or is that just pertaining to this now?

ELIAS: No; within each time framework, yes.

PAUL H: Within each time framework, wow.

JO H: So there won’t be any significant difference, as this shift progresses, in those proportions?

ELIAS: No. This remains the choice of essences as they manifest within this physical dimension. As I have stated, you choose to be manifest in the least in three manifestations to offer yourselves the experience of each orientation, but you may choose as essence to experience merely one manifestation of each other orientation. It is the choice and preference of each essence as they participate within this physical dimension.

For the most part, the choice of most essences – not all – is to be manifesting within the orientation of common.

PAT: But why?

ELIAS: For this lends to the design of this particular physical dimension. The choice to be experiencing a different orientation, to experience exploration of this physical dimension in a different manner, a different hue of perception, is chosen as a diverse expression in relation to this physical reality.

But in the design of this physical dimension – for the most part, generally speaking – the orientation of common lends to less thickness and more of an ease in conjunction with the expression of this particular reality, and also in conjunction with the belief systems that are an aspect of the design of the blueprint of this particular physical dimension. The orientation of common expresses less friction in relation to your belief systems as they have been expressed and designed throughout your history.

But in relation to the movement of this shift in consciousness, this also generates more of a challenge in shifting, for most individuals do incorporate this orientation of common, which has moved quite efficiently with the design of this physical dimension.

PAUL H: Just one last follow-up to the proportions that you offered, to clarify that. It feels like you looked at the entire simultaneity of the dimension, yet also if we look at this now, the proportion still holds in this now as well as the simultaneity?

ELIAS: Yes.

PAUL H: Okay, thanks.

ELIAS: You are quite welcome.

GILLIAN: Elias, regarding intermediate – what is the sort of energy that we can lend in our own expression of awareness within ourselves that we can lend others as intermediates?

ELIAS: In relation to the direction of this discussion that we engage this day, I shall say to you, this is not the point. For as intermediate, as common, as soft, the point in this present time framework is to move your attention to self and to be familiarizing yourself with how you create your reality – not merely what, but how. And this action in itself lends, in your terms, to supportiveness to other individuals.

For each time you incorporate moving your attention to self and allowing your expression in genuineness, you project an energy which ripples through consciousness and offers a supportive expression to all other individuals that may be incorporating challenge in their movement in this same manner.

GILLIAN: The other question I have is, I have been noticing that I don’t always know the “how” as I’m moving. I sort of notice the becoming, or in another moment an awareness just happening, or having the awareness. And even in objectively viewing what I’m creating and saying “it matters not” very often, at the same time I sometimes feel a concern that am I just brushing it away. Or is this a natural thing and can I trust it, that I’m still moving and I will understand it possibly at a later moment because I’m still working with it inwardly?

ELIAS: I am understanding, and this in actuality is a confusion and concern of many individuals, allowing yourself to trust what you are expressing, and to know your direction even within the time frameworks in which you objectively are not experiencing clarity and some confusion.

In this, as you do turn your attention to what you are generating rather than relying on what you are thinking – but not discounting your thought processes, for they are a natural mechanism – you allow yourself to become more familiar with your movement.

You are correct that you may not necessarily immediately objectively translate accurately within thought, and this does at times generate confusion. But in allowing yourself to relax and not to be forcing energy concerning the confusion which may ensue in relation to thought and action – allowing the action, allowing the acceptance of what you are actually choosing, and noticing what you are actually choosing even within the time frameworks in which that choosing appears to be not in harmony with the thinking, but also not railing against the thinking and attempting to force these two aspects of yourself into a false alignment with each other – you shall allow yourself a clarity. Are you understanding?

GILLIAN: Yes, I am. In fact, I am noticing that in the relaxation, the acceptance is happening more regularly and more frequently in my daily life and in each moment.

ELIAS: Correct.

GILLIAN: Thank you, Elias.

ELIAS: You are very welcome.

JEREMY: Okay, so addressing to how we create our reality, coming from an individual common point of view, within my experience, in this now we start off with our attention, and then as we create experience, we filter that through filters or mechanisms like thought, our type of focus, and couple that with our emotional communication and our choices in the moment – our desires, our motivations, that sort of thing – and based on the belief systems, which again are closely associated on our thoughts, we construct a perception which creates or influences the color of what we experience, and that sort of thing.

So, moving into manipulating physical reality as a reflection of moving objects or manifesting things or altering things in whatever manner – and I’m speaking of all elements of our reality – at what point in there do we create the reflection which matches our objective expression in that moment to be moving an object or reconfiguring it or transforming it in some way – in other words, engaging parlor tricks?

ELIAS: I am understanding. (Laughter) In this, as you move your attention to what you are actually generating in parlor tricks per se, you express to yourself within thought that you want to be moving an object, and you concentrate in thought.

Now; as you incorporate this scenario, what is your action, Opan? Your action is to be focusing your visual upon an object, and what do you incorporate in action? Focusing your attention upon thought, repeating the thought or concentration.

JEREMY: Not in every situation, ‘cause I’ve been quote-unquote leading myself out of that type of expression in which I have manifested certain other things, but I want to be able to recognize at what point I’m doing that and incorporate that on a more frequent basis.

ELIAS: I am understanding. But initially, the action is to be focusing your attention upon thought and repeating the thought, for this, in your definition, is concentration. Therefore, your attention is not focused upon your genuine concentration, it is focused upon your thought concentration.

Now; as you allow yourself to move your attention to viewing what you are actually generating, and allow yourself to inquire and explore inwardly what you are actually generating or creating, you also offer yourself information concerning the beliefs that are influencing what you are actually generating.

You create a thought that you think you want to be generating an action of moving an object without physically engaging the object.

Now; this is the aspect that I have spoken to you of previously this day, in which the thought may not be entirely inaccurate, but you do incorporate some distortion within the thought. The thought is expressing to you that your want is to be moving the object – and perhaps your desire is to be not necessarily moving the object, but to be recognizing your abilities. The object in its movement is a narrow interpretation of the desire, for you are not offering the thought process adequate information, for your attention is not focused upon inward desire or the influences of your beliefs.

Now; in this scenario, you may be attempting to move the object, and you are aware objectively that it is not moving. Therefore, you attempt to disengage thought or move your attention away from your thought processes, and you attempt to quiet yourself and incorporate meditation. Now your attention is once again not focused upon the object, and not focused upon yourself – it is merely not focused upon thought.

In this, you are not incorporating moving your attention to the beliefs that you incorporate concerning this action, and this is where your attention is. For where your attention is, subjectively, is what you shall manifest as I have stated many times, regardless of your thoughts; and what heavily influences this attention are the beliefs that you incorporate.

Now; this moves you to not merely the point of identifying the beliefs that are influencing, but also recognizing that they are beliefs and that they exist, not attempting to ignore them, not attempting to change them, not attempting to eliminate them; and these three actions are quite automatic. Even though you may express a thought process that suggests to you that you are not attempting to eliminate beliefs or change beliefs, these are such automatic actions, objectively many times you are not even aware that you are generating these actions. What is your evidence is that you do not manifest what you think you want.

And as I have stated, you may think you want to move an object – and perhaps you do – but moving the object is not actually the core of what you are attempting to express to yourself. What you are attempting to express to yourself is a trust of your ability, that regardless of what you want, you hold the ability to generate it, whether it be to move an object without physical contact or to move through a solid object as a manifestation within this physical dimension – to walk through a wall – or to generate a relationship that you want, or to generate finances that you want, or to generate a particular type of employment that you want. It matters not what you express within your focus that may be identified as a want, the desire is to present yourself objectively with the knowing that you do in actuality incorporate the ability to generate that singularly individually yourself and manifest that want individually yourself, and know that you in actuality do create all of your reality and that none of your reality is dependent upon any outside aspect.

Therefore, as you do not generate what you think you want, turn your attention to what you are actually creating, to what you are actually doing, for this offers you information. And as you view what you are actually doing, “I am actually focused upon this object, and it is not moving. Therefore, I am not generating the movement that I want. What am I generating?” – not “what am I not generating,” for you are generating an action – it may appear to you that no action is occurring, but there is an action occurring.

What are you expressing to yourself in that moment? Allow yourself to move your attention inward, and recognize where you are denying your choices and the areas of your abilities that you do not trust. You may move an object without physical contact as easily as you move your feet upon your floor, but you trust your movement of your feet as natural. You trust your movement in solidity within this physical dimension as natural. You do not trust yourself as essence, as greater than one attention.

Many individuals occupy their attention temporarily and quite intensely with the discovery, so to speak, of other focuses. The reason this is a fascination to many individuals is that it offers them information that they as an individual are more attentions than merely one; and this is the expression of essence, to know that this one attention, although highly unique, individual and great if you will, is one attention. It is no less than all of essence for it is all of essence, but it is quite literally one attention; and in this, the one attention is so concentrated in that attention that it views no other attention, and does not view itself as essence.

Within your individual focuses, you offer yourselves experiences continuously that mirror what I am expressing to you. In this present now, Opan, your attention is focused upon interaction with myself, and your visual is concentrated upon myself. Your audio is concentrated upon my words. Your attention is not focused upon many functions of your physical body. Your attention is not focused upon the many other individuals that occupy this room. Therefore those expressions of reality do not exist within the moment, for you have concentrated your attention singularly to focus intensely, and in that intense focus, many other aspects of your reality that continue to exist disappear. All of your focuses, all of your essence, all of yourself is present, but your attention is focused so intensely in one direction that all of the other expressions of essence disappear. Where is your finger? Not within your visual, and unless I draw your attention to your finger, within this moment are you aware of its existence? No. It exists, you are generating it, you are manifesting it. And essence is generated, and you are an attention of it.

In this, the direction of attention is ultimately important especially within the movement of this shift, for you are expanding and widening your awareness. These are not merely words. You literally already have altered aspects of your reality. Your reality is NOT the same as it has been previously. You are already redefining, and as it continues to intensify and move, if you are not moving your attention and allowing your attention to parallel your movement in widening your awareness, you shall incorporate trauma, and trauma shall be generated initially in frustration.

JEREMY: Which I am highly proficient in projecting (laughing).

ELIAS: In your terms it begins with frustration, and the expression of frustration is not recognizing your choices, knowing that you incorporate choices, but not objectively allowing yourself to recognize what they are.

JEREMY: Okay, so in shifting the attention, do Mikah, Rodney, David and I share focuses in the same band or group as Robin Hood? (Scattered laughter)

ELIAS: (Elias stares directly at Jeremy for a moment, grinning) Merry Men! (The group breaks up) And imagination is real.

JEREMY: So was one of us the manifestation of Robin Hood, or were we the Merry Men?

ELIAS: Ah, the Merry Men! (Laughing and nodding) And so you are now, also! Ha ha ha ha ha! (Laughter)

Yes, Zacharie?

RODNEY: My question concerns the ability to focus attention on self in the midst of emotional upset. This last week, two days before I’m ready to come out here to California, the head of my company tells me that there is huge amounts of work that has to be done in the next five to seven days, and I’m the critical individual to perform this function. Upon which, I inform him that he has approved of my vacation, and I will be totally unavailable for work. So he becomes extremely emotional and begins to discount my total value to him in a big way. So, on the first encounter, I remember the no-conflict scenario, and I say, “Boss, we’re not going to accomplish anything in this way, and I’ll talk to you later,” and I walk away. Later when we do talk, he continues to discount me in an incredible way, and my focus of attention goes to, “Rodney, you created him. You created all of this. He is a reflection of your non-ending discount of self.” And I see that, but you know, I didn’t know where to go from there. (Laughter)

ELIAS: Ah!

RODNEY: After attempting to have some integrity with my perception of self, which was like telling him that I didn’t give a fuck whether he puts the deal together or not, which is not the sort of thing you say to your boss, but I continued during that discussion, after that discussion and when I went home at night, to focus my attention on the fact that this was indeed my reality, that I had created it, that he was me and that I had created him. And I really didn’t know where else to go with that, except that I was able to go into work the following day and in the course of a single day perform an incredible amount of work to his liking, whether he admits it or not – that’s neither here nor there.

ELIAS: Ah, but it is!

RODNEY: Okay, please tell me about that. The point that I’m bringing up is the difficulty I had in truly attempting to focus on myself, center on myself, and to see myself through this. I was aware that I had the choice of totally blowing off my job and my paycheck and a few other things, and I choose not to do that, but where I went from there was kind of like in a state of confusion.

ELIAS: Very well. Now let us view this scenario in what you are actually generating, which is the point of this discussion in its entirety – the confusion that ensues in not recognizing how to be paying attention to you and what you are actually generating, not actually listening to you and paying attention to what you are expressing, what you are creating.

Now; you create this scenario, and you are correct, you are creating the scenario and you are creating the expression of the other individual, but you are not listening to what you are creating. You are mimicking what you have incorporated in concept. What you express to yourself in thought, turning your attention to thought, is, “I have assimilated a concept that I am creating this scenario, and what is the most familiar expression that I have recognized in what I generate within my reality?” Automatic response: I am discounting of myself. This is an automatic response of information that has become familiar.

This is not to say that you are automatically discounting of self; and if you are listening to self, if you are paying attention to what you are actually generating, you offer yourself information.

What have you expressed? “I have chosen to be incorporating a trip and not incorporating my work environment for a time framework, and I encounter my employer who becomes quite agitated with this scenario.” And what is the expression of your employer initially that is the reflection to you, if you are paying attention? “You hold importance. You are significant. I am requiring of your skill to accomplish a particular task.”

This is the reflection, not the discounting of yourself. But quite clearly you present yourself with the reflection of the other individual in expression of your significance and importance, and your response is to be denying of that, but not, for your response is to be in agreement with your perception of your importance in your position but expressing your independence, that you may create your reality and it should be moving in the manner in which you think. But you are not paying attention to what you are actually generating. In this, it continues.

Now; your solution, in your terms, is to be continuing in your choice to be generating your trip in what you want, but also to be expressing your acknowledgment of your importance within your position and generating much work to accomplish an expression of physical output which you perceive to satisfy your employer, which is the acknowledgment within you of your significance within your position.

RODNEY: So my paying attention to self in this entire scenario was actually to see my perception of value of self?

ELIAS: In its falseness.

RODNEY: Excuse me?

ELIAS: In its falseness – in what you may produce, not what you are.

RODNEY: Do you have a comment as to how I separate those two?

ELIAS: In very similar manner to many, many, many individuals and many individuals incorporating the common orientation. You measure your value and your worth by your productivity – what you express outwardly is the measure of yourself. What you do is how you measure, not what you are.

What you do is what you do. It is not who you are.

RODNEY: How do I get away from the belief that tells me...

ELIAS: You do not get away! (Laughter) You recognize that you incorporate this belief and you accept this, and you allow yourself choice. Within one moment you may align with this belief, and you may choose to be aligning with this belief without judgment and knowing that it is your choice. Within another moment, you may choose not to be aligning with this belief, recognizing that it is your choice. The belief exists, regardless.

RODNEY: I have another belief that’s coupled with that one, and that says that my ability to survive on this planet, be it remuneration from authority figures et cetera, et cetera, is dependent on what I produce.

ELIAS: And recognizing that you incorporate that belief, and moving yourself into an allowance to choose within any moment whether you align with that belief or not, is the key. It continues to exist. The key is the choice, and the choice is incorporated in the moment. It is not on-going, it is not absolute, it is not unchanging. It is the choice in the moment without judgment: in this moment I choose to be aligning with this belief for this is efficient in this moment, without judgment. In another moment I choose not to be aligning with this belief, for it is inefficient – without judgment. I prefer within this moment to be expressing in conjunction with this belief; I prefer in this moment to not be expressing with this belief.

RODNEY: Thank you.

ELIAS: You are quite welcome, my friend.

STELLA: You are so wonderful, Elias. I so love you so much!

ELIAS: Ha ha ha! I am quite aware, Cindel! (Laughter)

STELLA: That is the arrogance that I want to get to, dear!

ELIAS: Ha ha ha ha!

STELLA: Elias, this is so interesting because we’re talking about all this stuff that I’ve been going through this week. I’ve been going through looking at the worth of self, attached to numbers.

Now, you know how I am with numbers – this is another dimension, let’s put it that way. And I’ve been faced with it again, and I do know that I create my reality; I’m bringing this stuff back to me. I had at one time a genius, a genius mathematician, say to me, “How have you survived without numbers?,” and I answered back, “I have no clue.” I was like ... not that I want to tell you my age – I’m 53 – but I was 41 at that time, and he asked me how have I survived. And I looked at him and I thought, my god, this man actually does not believe that I have survived, and I’m there! I’m showing myself to that man, and he shakes his head, like “no.” But I’ve got to tell you another thing. When I was little, I did very well in math. I got medals for math, I did. I don’t know what happened between that time and this time. I work with ... this is my boss, everybody (indicating Letty). Now, she says she is inclined to make me understand math...

LETTY: She’s an accountant!

STELLA: ...and I thought, this is very interesting because I don’t think she’s going to get it, she’s not going to get me to do whatever it is she wants me to do. But one thing is that I have associated my worth attached to math, and because I was not into math I thought I was stupid. Now, do you think I’m stupid? I’m not! I am not stupid. I’m intelligent.

You know, Elias, you know me and you know how terrible it has been, but I’ve got to tell you, this morning I woke up ... and I have the greatest thing that happens to me when I dream, and he helps me ‘cause I see him in my dreams – thank you, you’re always there – but I woke up in the morning and I said, “This is so great. I don’t have to know math, I don’t have to see the world in variables and shit like that!” (Laughter) I just see you, and you, and I see all of you, and that’s what it’s about for me. So whether that’s my math, I’m okay with it!

ELIAS: Ah, but Cindel! (Laughter) Do you not present yourself with this imagery?

STELLA: Yes.

ELIAS: Quite, and therefore what are you presenting to yourself if you are so very “okay” with it? Ha ha ha! If this be not an aspect of yourself that you desire to address to in the balance, why shall you present yourself with this scenario?

STELLA: Well, no, I’m glad with this scenario! And I recognize that...

ELIAS: You are correct it matters not, but you continue to express associations between your worth and your ability to be comprehending objectively or generating adequately, in your perception, your involvement with mathematics.

LETTY: Is that why she gave me a report that was not correct?

STELLA: Oh, excuse me! (Laughter)

ELIAS: Ha ha ha ha! And what is to express what is correct and what is not correct, Castille? (Laughter)

LETTY: Correct to me is not what was correct to her, so it was a different perception. But I recognized it as she was discounting herself with numbers because of her perception with numbers; yet my perception was if you put stories behind those numbers they make more sense, and she could give me what I consider a correct report.

ELIAS: Ah, but you are both participating with each other, are you not? Therefore, what is the perception of yourself, Castille? What are you presenting to yourself?

LETTY: That I’m looking at myself also, and that I’m not correct. I’m discounting myself.

ELIAS: Or that you are projecting your attention outwardly, attempting to fix another individual.

LETTY: Oh, that’s even worse! (Laughter)

PAT: Elias, can I ask, when she was good in math, and she got medals in math and this was a positive thing for her, did she turn into a probable self when all of a sudden she did lousy in math? Was there a change in the probable self? Why would one change from being really good in something, and then in the same life span be really bad?

STELLA: Good question! (Laughter)

ELIAS: I may express to you, you are partially correct in your assessment. For in any time framework in which an individual chooses what you view as extreme changes, you do create a probable self. You do this quite frequently within the entirety of your focuses, but this is not to say that the reason that this change occurred was that a probable self would be created.

The creation of the probable self is an automatic action. It automatically occurs in time frameworks in moments in which you alter directions. It matters not how you alter your direction. But in any manner that you choose to be diverting your direction and creating a different direction, you automatically create a probable self which continues.

Now; in this particular scenario viewing the individual, Cindel expressed the excelling in mathematics to be acquiring a particular outward expression to be offering an expression of worth which she did not generate. Therefore, the choice was created to generate a very different expression. Both expressions have been generated in relation to worth. Neither offers the expression of genuine recognition of worth that has been sought, for each expression has been an attempt to equate the worth with an outside expression and acknowledgment from other individuals, which has been an on-going expression for much of the focus.

Now; understand that each individual generates choices concerning their individual movement and what they choose to explore and what they choose to address to. Therefore, two individuals may choose very similar, almost the same, expressions, and they may be generated for very different reasons, for you are each highly unique. Even individuals that participate in what you view as shared experiences, group experiences, in which many individuals seem to be generating the same imagery, they shall be generating their individual imagery in relation to their individual reasons and their individual directions. Therefore, what Cindel generates in objective imagery outwardly may not apply to another individual.

Therefore, what I am expressing to you is that although you may incorporate other individual’s experiences as examples to yourselves that you may allow yourselves a clearer understanding of what you are generating, also be aware the point is to be viewing these expressions within self and what YOU are generating.

RETA: Can I add one thing to that? It matters not. If you read about great authors, painters, lecturers, people who have generated ideas, many of them will tell you that they couldn’t hardly make it through college because of the math. So it’s not a sin to not be able to add. It matters not, just as you said.

ELIAS: Ah, but the point is the reason that Cindel generates this expression. You are correct, genuinely it matters not whether you incorporate what you identify as skills in this particular expression or not, but the reason that it is being generated is worthy of her attention.

LETTY: Elias, what about my wanting to fix her? That is really about me.

ELIAS: Correct, which also is an on-going expression that we have discussed many times in relation to projecting your attention outwardly to other individuals, and concentrating that attention upon the actions and choices and performances and behaviors of other individuals, not viewing these as a reflection of yourself but as a separate entity. And in the desire to move your attention to be helpful to yourself, Castille, you attempt to fix another individual.

LETTY: I like that better.

ELIAS: Ha ha ha ha! (Laughter)

FRAN: Elias, I can’t help but notice how close in tone the sound of Cindel’s essence name is and mine. Would you care to comment on that?

ELIAS: They are not correlated.

FRAN: They’re not?

ELIAS: I may express to you all, many essence names may audibly sound similar. Many may sound the same, and this is not an indication of similarity of tone or of expressions of essences. It is merely an objective translation into your language, and this is not necessarily an indication that they are correlated with each other.

FRAN: Thank you.

ELIAS: You are quite welcome.

CHRISTY: Elias?

ELIAS: Ah, my friend!

CHRISTY: It’s been a while, huh?

ELIAS: Quite!

CHRISTY: In talking about the woman – I don’t know her name – with the math, the whole point of this discussion would be for her to take the thought of not being able to do math and being able to do it as a child, and truly getting to the point where that thought would never come into her mind, because that way she would then validate herself within herself, rather than by an outward experience?

ELIAS: Correct.

CHRISTY: Such as ... but most of us do that. We all do that, with one thing or another.

ELIAS: And this is the point, to be turning your attention to self and validating yourself in your worth, knowing that you are worthy, knowing of your wondrousness without seeking to acquire that which you already possess.

CHRISTY: And do our life experiences bring us to this? Things happen in our lives so that we can keep coming back to that point? We experience something, come back to that point, experience something...

ELIAS: You experience as you generate your exploration; and yes, in a manner of speaking, you are correct. It is not a learning process. What you are accomplishing is a continuous folding in to self, which is the action of becoming, which is the action of essence and the action of consciousness, and it is translated in this physical dimension through exploration which is generated through the action of experience – therefore, yes.

CHRISTY: The reason I brought this up is because I experienced a horrific accident this summer in front of my house, where a man was burned to death. And it was a little tough for a while, but basically what I got out of it was how short life is, and how we need to focus the attention on self and be happy because, you know, what is the point of not doing that. (Elias smiles and nods) And so I’m saying, is that why that experience came into my life? Because it wasn’t really pleasant.

ELIAS: Yes. You generate many types of imagery to draw your attention to yourselves, for this is the point.

CHRISTY: Thank you.

ELIAS: You are quite welcome, my friend.

I shall be incorporating one more question this evening, and we shall be disengaging.

JENNY: Elias, what’s my personality type?

ELIAS: Personality type? Is there an identification of personality type?

JENNY: What is it? Thought, emotional, or ...?

ELIAS: Emotional.

PAUL T: Elias, my dear old friend. I had a strong impression that George Harrison was a focus of the essence of Lawrence. Can you confirm that impression? (Pause)

ELIAS: Correct.

RODNEY: Elias, a quick one – my association with the individual known as Schindler during the second World War? C9 allowed that that was another focus of mine, and I’m aware that Cathy was also associated with that focus. Would you tell me my association, because I’ve read a few books on his experience and I do sense a similarity of expression.

ELIAS: Bookkeeper.

RODNEY: I was the bookkeeper?

ELIAS: Yes. Investigate!

We shall be discontinuing this evening. I express my encouragement to you all in your discovery of the wondrousness of yourselves and the offering to yourselves, in genuineness, of knowing that wondrousness. Pay attention and notice what you choose, not necessarily what you think.

To you all this evening in tremendous affection, until we meet again, au revoir.

GROUP: Au revoir, thank you.

Elias departs at 5:34 PM.


Endnotes:

(1) The math works out roughly to the following:

Common = 16/24 (or 2 in 3 = 67%)
Soft = 5/24, (or 1 in 5 = 20%)
Intermediate = 3/24, (or 1 in 8 = 13%)


< Previous session | Go to the top | Next session >


© 2002 Mary Ennis, All Rights Reserved.