the Elias forum: Digests of Essential Elias.










attention (doing and choosing)

“The moment one gives close attention to anything, even a blade of grass, it becomes a mysterious, awesome, indescribably magnificent world in itself.” ~ Henry Miller

Paul’s note: this Digest incorporates yet another approach to a central theme since the onset of the sessions: accepting self.

“All that I have expressed to you, within all of the sessions that I have offered to you all, move[s] in this one direction [of accepting self]. I offer many different analogies, many different stories, many different angles to approach this one subject of acceptance of self and the selfishness of self in the terminology of essence, which is to be viewing self first, for in this you automatically begin to be accepting of other individuals, and you shall find also that within your own acceptance of self, the expression of other individuals matters not, for you begin to offer yourself the understanding of other individuals and their belief systems and their motivation in their behaviors.

“This is not to say that I express to you to be uncaring, to hold no compassion, to hold no sensitivity, for these are elements that you have created within your emotions within this physical dimension, but you may be quite expressive of these emotions and these creations, and you may also be offering all of these to yourself.” [session 339, November 13, 1998]

In 1999, Elias introduced a method that I call NIRAA (Noticing, Identifying, Recognizing, Addressing to, Accepting beliefs/self), pronounced ‘nigh-rah.’ There are four basic steps in which to accept beliefs and belief systems, and thus self:

ELIAS: “... I have expressed previously that within acceptance in your movement within physical focus, the process that you have chosen to be incorporating – not merely you, but ALL of you as individuals within this physical dimension – is to be initially noticing – these are your steps that you engage – and once you are noticing, then you allow yourself to move into the step of recognizing and identifying, and once you have allowed yourself to be recognizing and identifying, then you move into your next step of addressing to, and subsequent to your addressing to, you begin acceptance.” [session 455, August 25, 1999]

In Summary, NIRAA means:

  1. Noticing beliefs (the process of making invisible beliefs visible and the subconscious conscious through self-observation. Similar to the perennial challenge of “Know Thyself.”)
  2. Identifying and Recognizing specific beliefs (As self-observation becomes more regular, more an everyday habit (i.e. a belief!), you begin to connect various beliefs to various choices, actions, reactions, and motivations. This stage is marked by varying degrees of conflict, anxiety, joy and/or happiness.
  3. Addressing to the beliefs (lessening conflict, anxiety, depression, fear; increasing happiness, joy, relaxation, allowing more for diverse perceptions, and moving closer to accepting self. This can occur without a thought process.)
  4. Acceptance, neutrality, complete lack of judgment while still holding preferences and opinions; there is no absolute good, bad, right, or wrong = “it matters not!” while recognizing we each still hold belief systems.

The process of accepting self is not strictly linear. Since we each hold many thousands of related beliefs, we actually engage all four actions simultaneously in varying degrees. So the process is more like a four-way, multidimensional (holonic) feedback loop:

Noticing beliefs <==> Identifying, Recognizing, examining beliefs <==> Addressing to beliefs <==> Acceptance, neutral state

To help with this process, Elias has identified ten foundational belief systems, adding that there are many, many, many beliefs within each belief system. However, these are not concrete, separated parts, but primary aspects nested together seamlessly in the conscious mind. For example, aspects of the belief system of duplicity are present in varying degrees in each of the other nine. Therefore, the belief system of duplicity houses our moral and ethical beliefs – values we use daily to judge self and others. On the flip side, this belief system holds the key to accepting self and others, and in my view, doesn’t mean doing away with morals and ethics (i.e. belief system of duplicity) at all. It means taking them to a whole new level, where preferences and opinions exist but black and white absolute judgment of right/wrong, good/evil, etc. no longer exist.

Here, then, is a summary of the ten foundational belief systems:

Digests of Essential Elias relationships (interpersonal/intrapersonal = other/self)
Digests of Essential Elias duplicity (morality/ethics)
Digests of Essential Elias sexuality (sexuality/gender/orientation/preference)
Digests of Essential Elias truth (relative truths/Absolute Truth)
Digests of Essential Elias emotion (emotional/feeling)
Digests of Essential Elias perception (perceptual/attention)
Digests of Essential Elias the senses (inner/physical sensing)
Digests of Essential Elias religious/spirituality (exoteric/esoteric)
Digests of Essential Elias scientific/elements of physical reality (scientific/rational)
Digests of Essential Elias physical creation of the universe, including accidents and coincidences (creation mythos)

These belief systems develop in relation to our over all life conditions: intentional, behavioral, cultural, and social factors. They also form a typology – a general “worldview roadmap” – that we can trace through the various stages of life. For example, all the above belief systems emerge during infancy and continue to develop as we grow through childhood, adolescence, adulthood, and seniorhood

There are no guarantees, either, that our belief systems will all develop at the same rate. They don’t. But they do complement each other and are nested together. For example, someone can have wide spiritual experiences and understanding, and yet have rather narrow moral beliefs. Or someone can have wide scientific understanding and very narrow, even arrested emotional or interpersonal beliefs, and so on. Together, they cover a wide matrix of potential experience.

Now, let’s take a closer look at the moral belief system, or what Elias calls the belief system of duplicity. This is the value system in which Elias talks about beliefs in right and wrong, good and evil, better and worse, more and less ethical, etc. Research in cognitive and developmental psychology has shown that our moral values develop in distinct stages that transcend and include their predecessors. Researchers agree that moral judgment changes-in-time roughly from preconventional to conventional to postconventional stages. For example:

  • Jean Piaget (anomy = preconventional ==> heteronomy = conventional ==> autonomy = postconventional)
  • Lawrence Kohlberg (magic wish ==> punishment/obediance ==> naive hedonism ==> approval of others ==> law and order ==> prior rights/social contract ==> universal ethical ==> universal spiritual)
  • Carol Gilligan (selfish ==> care ==> universal care)
  • Ken Wilber (egocentric = my interests only ==> ethnocentric = me and my tribe/group ==> sociocentric = me and my religion/country ==> worldcentric = me, my tribe, my group, religion, country in the context of universal concern for all me’s, tribes, groups, religions, countries, etc.) (1)

However, research also shows that overall development is nonlinear, so exactly how our beliefs develop through these distinct stages, in relation to all our other beliefs, intelligences, and abilities is still not completely understood. However, I bring this up because there is a very important distinction to make here. Namely, when Elias talks about noticing self, focusing on self, trusting self, accepting self, and paying attention to self, a person with an egocentric belief system of duplicity will interpret that in a very different way (more selfish, even narcistic), than a person at an ethnocentric/sociocentric stage (more tribal or group mentality), or someone with a worldcentric belief system of duplicity (universal concern for all). This is a very important aspect of personality development to factor in because it shows the crucial impact of our growth and development on our belief systems and our attention.

Moreover, a snapshot of the world at large reveals a complex “forest” of people in various stages of moral development in any moment point. Overall, we can see people who are egocentric, ethnocentric, sociocentric, and some even truly worldcentric (e.g., the Dalai Lama, Mother Teresa). If we use the analogy of an acorn, seedling, sapling, tree, and senior tree to represent the stages of the “forest” of people, then we begin to understand why there is still so much strife, violence, poverty, dis-ease, and alienation overall in the “forest.” While we are on individual journeys through various developmental stages, a simultaneous snapshot of the “forest” of six billion focuses shows multitudes of acorns, seedlings, saplings, trees, and senior trees in any moment-point.

That is to say that our dimension (what Elias calls Regional Area 1) is not designed to have every focus at a mature, worldcentric stage at the same time. Ever. Thus, with constant change and overlapping development, we can begin to see that the “forest” of people has chronic tensions and strife caused by preconventional belief systems in conflict with conventional, postconventional, and transconventional belief systems! A simple example is the constant stress between teenagers and the authority of parents, schools, police, etc. in generation after generation. Another example is the constant conflict between religious, scientific, and political ideologies who claim sole and absolute ownership of universal truths. This list goes on and on.

Yet, through long periods of historical time, we can also begin to see a “center of gravity” emerge in terms of cultures and societies. And that systemic “center of gravity” appears to be changing-in-time toward greater numbers of people at conventional and postconventional belief systems. Again, it's not a linear process, but more like a spiraling, nested process. This is an optimistic view of the human experience as it evolves and changes-in-time towards more mature belief systems overall.

Put another way, Elias claims that we are all in the process of becoming – a journey from birth to death to transition to the remembrance of essence (which is not physical, space-time memories but a focus of attention that includes lucid awareness of self as essence = one-made-of-many). As we each “remember” or widen our awareness to include more subjective awareness, the more universal our belief system of duplicity becomes, individually and collectively. And as Elias is quick to point out, duplicity ain’t going away any time soon. Ever. It’s in the blueprints for our dimension. So this key belief system – as it moves from preconventional, to conventional to postconventional to transconventional – is one way to measure our personal and collective growth toward the remembrance of essence.

This is also another way to understand what the shift in consciousness, as Elias calls it, portends. Namely, greater numbers of the “trees in the forest” shifting toward wider or postconventional versions of belief systems. The belief system of duplicity remains, again, but more and more focuses may hold a postconventional and wider version of it. However, everyone starts out at preconventional! And so one theory is that there will be some kind of acceleration into postconventional stages, and another is that the preconventional stage itself may morph into something that doesn't last as long. This is something that we will be able to observe systemically in the coming decades.

Now, Elias claims that while anyone can learn to accept individual beliefs, people we consider saints, sages, and spiritual leaders have never accepted a belief system. Therefore, since no individual to date has accepted a belief system, the potential for postconventional and transconventional belief systems (how Elias defines the action of accepting beliefs) are of great importance on individual and collective scales.

Still, in practical terms, most people are still dealing with preconventional and conventional belief systems. Postconventional belief systems tend to be on the leading edge. For example, preconventional scientific worldviews hold that the moon is made of cheese and Santa Claus is a real person as absolute truths. Conventional scientific worldview holds the mechanical laws of Newtonian physics, the Big Bang and all life are random, chance creations as absolutely truths. And, postconventional scientific worldviews include the breakthroughs of quantum mechanics, relativity, a more systemic approach to energy-matter, theories of consciousness as relative truths within a much more complex Kosmos.

While Elias does not distinguish belief systems in terms of preconventional, conventional, and postconventional stages, he has validated that these broad developmental areas accurately apply to the entire human family (see session 1246, January 16, 2003). Still, Elias has offered a lot of information regarding working with individual belief systems through related topics like:

> accepting self (belief systems)
> avenues of communication
> being in the now
> belief systems; an overview
> focus of essence; an overview
> noticing self
> “the secret of life”
> the straight little sapling
> triggers
> trusting self
> you create your reality

Elias has also offered several exercises to assist in the Noticing, Identifying, and Recognizing of belief systems. (Follow this link to find out more about the NIRAA method.)

> relaxation; holding attention within the now (accepting self)
> Ferris Wheel: noticing how and when we hold attention outside of self
> visualization: holding attention upon self (the mountain is you!)
> noticing your energy field (the camouflage of tension)
> engage conflict: holding attention upon self
> paying attention to self in the moment
> STOP: focus your attention in the now
> pay attention to self

For example, here is a summary of the pay attention to self exercise:

  1. Identify “your most familiar response” to any situation. (Notice self!)
  2. Ask, “What am I DOING?” (NOT “Why am I creating this?” OR “What am I creating?” Doing returns attention to self in the now.)
  3. Ask, “What is my motivation for DOING this?” That is, examine what motivates this knee-jerk response. (The goal of all these exercises is to become more familiar with self = attention.)
  4. As you focus your attention on evaluating what motivates you, you will offer yourself information on what beliefs influence your DOING and motivation. That is, identify beliefs, once again! And also, what specific beliefs trigger your automatic responses.
  5. Have a nice day... the whole idea is to neutralize conflicting beliefs by noticing, trusting, accepting, and paying attention to self.

All of which leads to this new Digest published in May of 2003.

According to Elias, attention is not our thoughts, feelings, or dreams, but literally the thinker of the thought, the feeler of the feeling, the dreamer of the dream. It follows, then, that whatever the attention as thinker/feeler/dreamer concentrates on through the laser focus of willful intention and belief has a powerful impact on our overall perception, cognition, and being. This affects every aspect of our lives – health, relationships, abundance, creativity, and fulfillment.

Elias uses the concept of “attention” to say something similar. Namely, that by noticing how we direct our attention in any moment, how we choose and do, we can create new choices, new probabilities. After all, we get what we concentrate upon. So with a little luck, effort, and playfulness we come full circle toward accepting self and others.

In summary, attention consists of three nested, simultaneous processes:

  1. Objective awareness = a doing function = expresses an action = implements choices = free will.
  2. Thought process = function of translation and interpretation = not designed to create our reality = translates information which we offer to ourSelf through the avenues of communication. Thought = also intricately associated with visualization = the mechanism most closely associated our belief systems = the translation may be confused, imprecise, dependent upon the direction of our attention.
  3. Subjective awareness (translated through avenues of communication) = dream imagery, emotions, physical senses (vision, hearing, taste, touch, and smell), inner senses (empathic, conceptual, differential time), impulses, impressions, physical body expressions (symptoms of dis-ease), language, intuitions (another term for inner senses and dreams), and imagination.

Therefore, attention is NOT limited to our thought process.

Shift attention to the action mechanism = implements choices = more clearly identify the moments in which our thoughts are accurately translating and in which our thoughts are not accurately translating.

Accurately translating = in harmony with the action and choosing function. Emotional communication of pleasure or acknowledgment, a feeling of being pleased with ourSelf, our direction, or of comfort.

Not accurately translating (tremendous influence of our beliefs in association with duplicity) = attempting to alter our choice = we will present ourSelf with a communication of discomfort or anxiety or confusion.

According to Elias, thought does not create our reality, attention and perception do. In other words, the thinker of the thought creates our reality, not the thought. Thought is an interpretation or translation function. Therefore, conscious creation is NOT fully dependent upon a thought process. Consciousness, awareness, attention are not intrinsically dependent upon thoughts. Thus, conventional New Age interpretations of “you create your reality” have it BACKWARDS.

Finally, keep in mind the idea of preconventional, conventional, and postconventional belief systems in relation to attention. Attention is not a fixed thing, as consciousness is never fixed but like an ever unfolding flower. Thus, attention changes-in-time too, and can be developed to more deeply accept, notice, trust, focus on, and pay attention to self as essence (inner ego), not just an isolated outer ego separated from the rest of nature. In this sense, all of the exercises offered by Elias, taken as a whole, work in concert toward this realization.

Elias “gems”

ELIAS: “Within physical focus, your attention is directed very precisely. You are a lens. Visualize a camera with hundreds of lenses. This camera shall be essence. You are a lens of this camera. All of these lenses are occurring simultaneously, and are also all influencing and lending energy to you within the action of the accomplishment of this shift presently. You are also influencing of all of these other lenses, or focuses.

“I define what you term to be a lifetime as a focus, for lifetime is encompassing. In this, your lifetime is the sum of all of your focuses within this particular physical dimension. Each segment is a focus. They do not occur linearly. You do not move into birth, move through a focus, die, and remanifest into another focus. This is your perception of your linear time framework, but it is relative only to physical focus. It is how you have designed this particular reality. It is not reality in other areas of consciousness or other physical dimensions beyond this particular dimension. It is a perception, although the element of time holds its own integrity.

“Therefore, I shall not express to you that time itself is not an entity, for it is in a manner of speaking, but it does not appear in the same manner that you view it within this particular dimension. Therefore, when you view other focuses of yourself, they are occurring presently. They are not past; they are not future. We may be referring to other focuses for your understanding as future or past, merely for the reason that this is how your thought processes operate within physical focus, but be remembering that all of your focuses are simultaneous.” [session 270, March 19, 1998]

VICKI: “I still don’t know how we tipped the table! (Elias grins) And in attempting to do that again, it hasn’t been successful, and that’s confusing to me because the belief systems are all the same.”

ELIAS: “It is not quite so dependent upon your belief systems ...”

VICKI: “Well, that’s become clear!”

ELIAS: “... as it is dependent upon your action in relaxing your attention. You allow yourself the singularity of thought.

“Let me express to you, within the teachings within your physical dimension of the action of meditation, as you begin to learn to incorporate this action of meditation, you are instructed to focus singularly upon one object, upon one thought, upon any one element. The reason that you are instructed to focus singularly upon one element is that you are directing your attention in one area and not allowing distraction in any other area, and this offers you a facilitation in the area of relaxing your focus, relaxing your hold upon your focused attention. Your attention begins to relax, and as your attention begins to relax, you allow for the incorporation of other aspects of your reality. You allow yourself your periphery. You allow yourself to engage more of YOU than merely one focus of attention.

“You need not necessarily be moving in the direction or action of meditation. This is merely one direction of attention, but you may be incorporating this relaxation of your attention, and you may be incorporating more of your reality and viewing. Therefore, you view the particles of this table separating, and not so very much of the solidity.” [session 333, October 19, 1998]

ELIAS: “In actuality, you do hold many focuses, that which you identify as lifetimes. I express the terminology of focuses quite purposefully. The entirety of the summation of all focuses within one particular physical dimension would be designated as a lifetime, so to speak, and all of those focuses – which you identify as lifetimes – are different directions of attention within the lifetime occupied in one physical dimension.

“You are essence. Therefore, you are much larger and greater than you view yourselves to be within one particular focus. This now which you identify, and the you that you know and that you are familiar with, is one focus of essence.” [session 488, October 20, 1999]

ELIAS: “... many individuals express the inquiry to myself, ‘How many focuses of attention do I incorporate in this physical dimension?’ In the moment, I offer a physical number. This is NOT an absolute. It may or may not fluctuate, dependent upon the individual essence and its activity. This may incorporate many different actions: fragmentation, mergences, other essences that may choose to be interactive and in mergence with any particular essence and creating other focuses in that moment of mergence. There are many different avenues of movement that are incorporated within consciousness. But in translating those movements and actions in relation to numberless essences and within the expression of all of consciousness, there are many fluctuations that occur.” [session 881, August 13, 2001]

ELIAS: “The point is to be paying attention to self and what creates triggers within you. For as you allow yourself to view what triggers automatic responses within yourself, you may also become more familiar with the beliefs that are influencing these automatic responses and thusly allow yourself more choice.” [session 928, October 16, 2001]

ELIAS: “... This, in actuality, is a tremendous challenge in relation to many individuals, and I am recognizing the challenge that you are presenting to yourself, for projecting your attention is quite familiar. I have expressed to you all, this is the reason that I am interactive with you each, for this movement in acceptance and in holding your attention within the now is quite unfamiliar to you all, and therefore it is easily expressed in projecting your attention outside of yourselves and outside of the now.

“You have, in actuality, designed your societies in this manner, in which much of your actions are concerning either past or future, and little significance is placed upon holding your attention within the now; and as you are aware, it has become quite automatic to not be paying attention to the now.

“But I may also express to you, I have been expressing to individuals from the onset of this forum, the greatest term in your language may be viewed as ‘noticing.’ This is actually your greatest tool, and you are incorporating this tool to be offering yourself more information and opportunities to practice. How shall you practice if you are not noticing? And you ARE noticing, my friend.” [session 947, November 01, 2001]

SHAHMA: “... Is there anything else that you want to say to me?”

ELIAS: “Merely to be noticing, my friend, and to be practicing. Practice moving your attention; recognize that your attention is not thought. Your attention may move to thought, but thought is not your attention. Therefore, practice moving your attention and manipulating your attention and noticing automatic responses.” [session 1024, March 04, 2002]

TRACY: “I wanted to ask you if you had any advice to give me, and everyone else, how to live the best possible life. I don’t even know what that means, but what advice would you give me out of all your experience and wisdom? I heard you say ‘living in the moment’ a lot.”

ELIAS: “Hold your attention upon you and in the now, and in that simplicity you shall create your greatest ease.” [session 1116, June 16, 2002]

JOHN: “I’m a little confused about what attention actually is. I might be paying attention to about umpteen different things in the moment, but how does it work? When you say ‘attention,’ people are giving answers as to one singular thing they’re paying attention to, and that is never the case. Is what you’re putting thoughts can you clarify that?”

ELIAS: “Attention is not thought; attention is you. YOU are the attention.”

MALE: “Attention from your essence?”

FEMALE: “So it’s not your body that’s necessarily the attention that you’re...”

ELIAS: “No.”

FEMALE: “It’s something, that other sort of ... what seems to us more vague, less specific.”

ELIAS: “What are you? Who are you? What generates you as being you?”

FEMALE: “That is the attention?”

ELIAS: “Yes.” [session 1290, March 15, 2003]

LORRAINE: “I have a question about being in the now, in the moment. Where is thought in that? Do you have to try to stop thinking?”

ELIAS: “Not necessarily. The role of thought is significant, but what is important to be generating is a balance, a balance between allowing your attention the flexibility to move to communications, action, and thought. The pitfall with thought is that your attention moves to thought to the exclusion of other information, to the exclusion of what you are actually doing and to the exclusion of your communications, and you rely upon thought in manners it is not designed for.

“You rely upon thought to create your reality, and this is not its function and therefore you disappoint yourselves for it does not create your reality. You rely upon thought to be offering you accurate information, and your association is that it is a communication, which it is not. It is a translating mechanism. It translates what you do and what you believe and what your communications are.

“But if your attention is not moving to the actual avenues of communication, thought does not accurately translate, and this becomes confusing for you think one expression and you are doing another, or you are thinking in one direction and you are feeling another, for you are not offering the thought process accurate information. You are concentrating your attention upon that as the main operator of your being, as the control point, as the steering wheel, and it is not.

“Your choices, what you actually do, are your indicators of what you are expressing. This is the reason that is it very important to pay attention to what you are actually DOING, paying attention to yourself, and this is challenging for it is unfamiliar. You are familiar with projecting your attention outside of yourself and holding it upon any and every expression that you encounter outside of yourself, and you are quite familiar with placing your attention upon each other rather than yourselves. This is not to say that you place your attention upon self to the exclusion of other individuals, but that you are aware of what you are expressing in association with your interactions with other individuals.” [session 1447, September 27, 2003]

ELIAS: “I express to you all as always, pay attention! Notice! Be aware! And remember, you already have widened your awarenesses, all of you, and many of your methods that you have incorporated previously are not necessarily, in your common vernacular, working any longer. Express a willingness to be exploring the unfamiliar, for it fits more acceptably in your reality now, and the familiar does not fit as well any longer. You may choose difficulty or you may choose ease. Whichever you choose, I express my supportiveness and encouragement to you, for whatever you choose is to your benefit and is worth.” [session 1496, January 17, 2004]

ELIAS: “Assuming personal responsibility for other individuals is not helpful. It is distracting to you [and] it is distracting in your attention, which perpetuates projecting your attention to the other individuals rather than paying attention to yourself and your own energy. You do not incorporate helpfulness to the other individual, either, in assuming personal responsibility for them.

“It is enough that you generate responsibility for yourselves. That in itself is an enormous task. I would not concern yourselves with assuming personal responsibility for other individuals. That does not accomplish what you want. Conversely, paying attention to yourself and expressing your preferences and not concerning yourself with the expressions and choices of the other individuals allows you to more clearly be supportive and an example, which IS helpful.” [session 1532, March 20, 2004]

ELIAS: “... Within one day – each day – not to concern yourself with subsequent days but in the present day, evaluate what you are doing. If you face yourself with what you perceive to be choice in ANY expression, whether it shall be to participate in this conversation or to participate in a socialization with other individuals or whether you shall consume water or whether you shall consume another beverage, whatever you perceive as choices that you are engaging, it is a matter of listening to you.

“The manner in which you listen to you is you pay attention to your communications and signals emotionally. If you hesitate in relation to a choice, the likelihood is that that choice is NOT your preference. If you experience ease in a choice, it generally IS a preference.

“Preferences are not enormous expressions that are solidified. Individuals become confused in relation to preferences, for they do not recognize that they are engaging preferences or not preferences in many different mundane actions. You may incorporate a preference of what type of shoes you choose and the shape of them. That is a preference that influences your choices.

“Paying attention to what you are actually doing and how you are responding to yourself in relation to your choices, THAT is how you evaluate what are your right choices. There are no absolute right choices.

“But in association with what we are discussing this day, we are not incorporating the idea that there is no right and wrong. For within each of you, you do express right and wrong, which is quite associated with the subject matter of this discussion of your greatest fear and your greatest irritation. For were you not to incorporate the association of right and wrong, you would not incorporate the greatest fear or the greatest irritation.

“What the right choices for you are what allows you your freedom. What the right choices for you are what expresses your preferences. What the right choices for you are those that acknowledge you, that allow you to experience, express and be aware of your own freedom, of your own strength, of your own power, and not denying yourself. What the wrong choices for you are those that deny you. That is the most significant.” [session 1742, April 02, 2005]

ELIAS: “This is the point. You may debate until what you express as the end of time and that shall not generate any more of widening of your awareness. It shall not answer your questions any more than you are answering them now. This is the point, this is the reason that we interact with each other, to offer yourselves information how to accomplish these actions.

“You are all aware of the importance of balance. You all want to be expressing your own freedom and generating a balance within yourselves, creating an evenness and a centeredness within yourselves. You all want to be generating acceptance. You want your own freedom and your own directedness of self. The manner in which you accomplish that is to be paying attention to you and to your energy.” [session 1861, October 22, 2005]

ELIAS: “In paying attention, even in one day, to every action that you incorporate and how your energy is reflecting and how your energy is being projected in EVERY MOMENT of one day, I express to you, you shall offer yourself considerable information concerning what you do not pay attention to and what influences other actions and scenarios.

“What you generate in each day repeatedly is what creates the avenue to generate events that confuse you and that you do not like and that you do not want. But you are moving in those directions in each day and not noticing the mundane, what you term to be insignificant actions repeated over and over, which express a particular type of energy, which creates a direction of reinforcing certain actions continuously. Therefore, they gain momentum and eventually you create an event that you do not like or that is unwanted.

“And you sit and you express to yourself and to other individuals why did I create this? How did I create this? Why would I create this? And you are stuck with no response, for you have not been paying attention to all these repeated actions that you are incorporating that are associated with expressed beliefs that you are unaware of objectively. This is the reason that it is important to be paying attention in each day to all of what you are doing. That is your indicator of your energy.” [session 1861, October 22, 2005]

Elias “gems”

KAAN: “I have one question I want to ask this evening. Actually I’m changing the subject a little bit maybe, but I want to explore the relation between awareness, consciousness, and essence. You may have talked about these. I’ve been reading the previous sessions, and I’m bringing in some of my understanding. In making these one, and when they are one there is no division ... so awareness-growing incorporates more areas of consciousness.

ELIAS: Correct.

KAAN: The essence itself is holding an awareness, and the focus is holding of its own awareness as well, or the essence within focus holds an awareness. I don’t know exactly how to formulate this, but the consciousness being a field, all the links within it are in coordination and arrangement and acting certain actions for the viewing of the essence, for the experience of the essence. But what is changing? I tried to see where the will is or where the identity is, because the consciousness already is and it’s already containing the probabilities, but where the individual identities carry it in the expansion of that awareness....

ELIAS: Allow me to address first to the idea expressed that consciousness holds all of the probabilities already. This is incorrect. The probabilities are created within each moment of becoming. They do not lie before you.

KAAN: So where are the probabilities coming from? Consciousness is responding to it and taking a shape accordingly. Is that true? Where is the probability coming from, and where is it enacted?

ELIAS: It is being created within each moment.

KAAN: Out of ...?

ELIAS: You and your choices. Each choice that you create creates probabilities.

KAAN: But again, coming to my identity, that’s the primal substance of it. That’s where I’m coming, again coming back to essence or consciousness, but who is that ‘I’?

ELIAS: YOU are that I! (Grinning)

KAAN: You are that I as well!

ELIAS: In a manner of speaking, for within consciousness there is no separation, although there is a distinction of personality tone, which is you or myself or another individual or another essence.

KAAN: So ... but then that makes ME consciousness.


KAAN: So the probabilities are coming out of consciousness then?

ELIAS: In a manner of speaking, for they are being produced by YOU, and you ARE consciousness, and you ARE essence.

KAAN: They’re being filtered through a particular direction or the intent that I may be, but it is coming from consciousness.

ELIAS: Which is YOU. It is not coming TO you. It is not coming FROM somewhere. It is being created in every moment by YOU.

KAAN: Okay. So I am as consciousness, coming up with the probabilities. But the shape they are taking now, the substance of the probability, is again consciousness?

ELIAS: Yes, and is being produced.

KAAN: Okay. So from consciousness to consciousness, and what is connecting this is this particular direction ... I’m trying to get the identity which I am. I am consciousness, but I am also a particular tone within consciousness.

ELIAS: Correct.

KAAN: And also what I produce is nothing but consciousness.

ELIAS: And energy.

KAAN: And energy. So in this, where does awareness fit? Because awareness is also another aspect of it, because it grows.

ELIAS: The awareness is continuously held. It is merely a difference, within different aspects of essence or consciousness, of where you focus your attention within that awareness, but the awareness is always.

KAAN: Okay. Awareness is then a quality of consciousness.


KAAN: So when the attention of the essence – or directedness, that direction – falls into a particular area of consciousness, it then experiences the awareness contained within that region of consciousness? Would that be correct?

ELIAS: Correct.

KAAN: So an expansion of awareness is the same as the attention growing!

ELIAS: Correct.

KAAN: But now we introduce attention here! What is attention, with respect to essence? How does essence, being just a movement itself, narrow it or open it?

ELIAS: It is the individual lenses. Each attention is a lens.

KAAN: Okay. So we have an infinity of those within an essence, but essence is pulling this from consciousness. These lenses are again coming from consciousness!

ELIAS: You are separating! They are not two things. It is all action.

KAAN: So action, the essence ... being an essence or taking the identity of an essence is also an inherent quality of consciousness. So consciousness is experiencing its own nature through its own nature ...

ELIAS: Correct.

KAAN: ... of attentions and essences and all that.

ELIAS: Correct.” [session 264, February 01, 1998]

CARMEN: “First of all, I’d like to start with my current mode of employment which, at the present time, I have decided to continue. Now, I definitely do see myself expanding creatively a lot in the future, but I’m trying to get myself to the point where, as you mentioned last time, I’m watching the street performers but I’m also open to noticing the strangers approaching me with gifts.

My first question does have to do with my current employment. The situation is that the client who has been my major source of currency has created a physical condition that is preventing her from working in the present now that I am choosing at this moment. I do have currency that I could live off of but I really don’t want to do that, so I’m trying hard to use my imagination as well as contacting people in my field to create a steady flow of projects.

The problem is that if I give myself any imagery in dreams or concrete symbols that I’m not creating or going to create what I want, I plummet. Now, right before this session I did get some hopeful feedback in the form of a potential new client, but there are times when I get so discouraged, and with that feeling I then feel like I’m sabotaging myself so I have to snap out of it and become really upbeat.

But would you please tell me whether I am creating strong probabilities of a steady flow of projects, even though sometimes I feel like it’s hopeless?

ELIAS: Yes, you are creating now these probabilities. You are battling within yourself between the familiar and trust. But be remembering, this is the battle between the large dog and the small dog. (2) Listen to the small dog. Remember, the large dog barks loudly but it has no teeth.

CARMEN: Now that’s interesting. When you say no teeth ... now, the big dog is my fears?

ELIAS: Yes, and also the expression of familiarity in automatic responses.

CARMEN: Like my extreme ... like if something quote ‘negative’ happens, I immediately think of the most dire consequences – me on the street, a bag-person or something.

ELIAS: Correct, and this is not what you are creating. (Emphatically) Look to what you are creating. Hold your attention, as I have stated to you previously, in the now.

The large dog turns your attention to the future and anticipation and speculation. In this, it barks quite loudly, for it is the expression of what is familiar to you, and it is the embodiment of your fear and your conflict and is the expression of your automatic responses in familiarity.

But the small dog is moving and is active, and as you continue to pay attention in the now to THAT expression, you shall be, in a manner of speaking, feeding the small dog and starving the large dog.

Even though the large dog presents itself and appears ominous, remember, it has no bite. It is merely noisy.

CARMEN: So when I do take a nosedive emotionally, I can just reassure myself. Because, boy, when I’m there, those fears seem like they have huge teeth and that the situation that I fear is very real. But if I just reassure myself that the small dog is active even when I’m just feeling hopeless, then that may ease some of that turmoil.

ELIAS: Correct. The small dog is within the now and reassures you that the noise that the large dog is expressing is merely noise. In actuality, although it may seem that it bears huge teeth, it does not, for the actual bite is not occurring.

CARMEN: Okay; yes. As you said, I’m still battling. Battling is a good term, because I’ll be doing, I’ll be thinking, feeling like the small dog, and then all of a sudden – wham! So I will work on that even more.

ELIAS: Allow yourself, my friend, to pay attention to what you are choosing and doing. And as you turn your attention to what you are DOING, you may divert your attention from the battle.

For the battle that is raging is between your thought processes and your emotional communications; these are the expressions that are in conflict with each other. You express conflict, for your struggle is attempting to choose between one or the other. But simultaneously you are already choosing actions; you are already DOING.

These two aspects of yourself, the emotional communication aspect of yourself and the interpreting/translating/thought aspect of yourself, are battling with respect to what you are doing, for they are assessing differently.

CARMEN: So is my thought process the little dog and my emotions the big dog?

ELIAS: No. Your thought process aligns with the big dog. This is a large source of the driving force of the circle that you create.

Let me express to you an explanation of what occurs. You choose a direction, and you choose an action in association with your direction.

Now; as you choose a particular movement or action, your thoughts are attempting to interpret and translate the action. They are translating your communication to yourself through your choice and offering you an interpretation. BUT your thoughts are also quite strongly aligned with your beliefs; therefore, the influence of your beliefs is expressed in strength through your thoughts.

Now; as your thoughts create the translation, which is strongly influenced by beliefs and strongly influenced through the belief system of duplicity, there are judgments that are expressed through thought. Your subjective awareness thusly responds to your translation objectively and creates an emotional communication.

Now; I am expressing this identification to you in a manner which appears to be what you may term as a following process. In actuality, it is not. In actuality, the doing aspect of you, or that which chooses, creates the choice, expresses the action. The thought process simultaneously is translating and interpreting, and simultaneously also the subjective awareness is communicating. They are creating three different functions simultaneously. They are not in actuality following each other consecutively. In this, you are offering to yourself three different actions within the same moment.

Now; what you are paying attention to is the translation which is being expressed through thought and the communication which is being expressed through emotion, but you are not entirely focusing your attention upon the actual communication of the emotion. You are paying attention to the signal, which is the feeling, and you are paying attention to the thoughts.

These are the expressions that are in conflict, for the emotional communication is not entirely being received. The signal is being received – the feeling that you identify as anxiety or fear or what you identify as depression. You are paying attention and recognizing the signal, but you are not entirely receiving the message that is being expressed to you, the communication of that emotion which is identifying to you in the moment precisely what you are creating.

CARMEN: Can I guess what the message might be?

ELIAS: You may.

CARMEN: Because I’ve really tried to be interpreting my emotions, and I do get stuck in just identifying them and sometimes I don’t even do that correctly. But when I feel panic and fear and depression, is the message that I’m not trusting the small dog?

ELIAS: Yes, but let me also express to you that your communication in actuality is more precise than the mere generalization that you are not trusting the small dog.

CARMEN: Can you give me a hint? (Laughs)

ELIAS: Let us view your example. You express to myself that you have offered yourself imagery that one individual that you interact with in relation to your job, as you term it, is not allowing you, in your assessment, to generate finances in the manner that you want. But you also have presented yourself with another individual that may potentially allow you to generate the finances that you want. Correct?


ELIAS: Now; first of all, I shall express to you that I am speaking to you, in your terms, in relation to your beliefs, for in actuality another individual does not provide you; you generate this. But for the moment we shall proceed in this manner, as an example.

Now; in this, you present yourself with the imagery of the new individual and the potential.

Now; you have created that. There is an action that you have generated in the doing aspect of you, that aspect of you that generates choices. Therefore, you have already engaged and executed a choice. You have presented yourself with what you view as a potential.

Now; immediately your attention shifts from what you are creating to the thoughts, and the thoughts immediately begin expressing doubt and concern, and you begin thinking in a manner which is translating your imagery, or your choosing, through the filter of your beliefs.

CARMEN: Which have fear connected to them?

ELIAS: Correct.

Now; the thinking aspect of you moves into questioning of your actual ability to be creating and generating what you want. The thinking aspect of you is discounting of yourself and is expressing to you worry, projecting into the future, and expressing questioning ‘what if?’

CARMEN: Exactly; yes.

ELIAS: Now; the emotional communication aspect of you is also immediately generated. It is not reacting to the thought process. It is simultaneously offering you a message which precisely identifies what you are expressing and creating within self in the moment.

It is merely that you are paying attention to the thoughts first. You wait to turn your attention to the emotional communication until the signal becomes loud.

Now; what you are expressing to yourself in the emotional communication, in an example such as this, is a precise identification and message that communicates to you, ‘In this moment, you are creating automatic response to this belief, and this belief, and this belief. In this moment, you are discounting of yourself. You are not trusting your ability. You are projecting your attention outwardly. You are allowing situations and other individuals to dictate to you what your choices shall be and what your direction shall be. You are projecting your attention futurely.’

The influence of your beliefs in this present moment, which is being translated objectively through your thoughts, is that you do not hold the ability to generate what you want, you do not create all of your reality, and that you are victim to situations and other individuals. But you are merely receiving the signal – fear, anxiety, depression, sadness.

CARMEN: So it really is a matter of feeding that small dog.

ELIAS: Correct.

CARMEN: But it still sounds like that despite the periods of hopelessness, depression and anxiety, I still am creating some probabilities where I am creating what I want.


CARMEN: That’s good to know, because I was getting the feeling that I had to be up all the time, and that if I let myself feel the feelings, that I was just back at square one.

ELIAS: No, my friend. You are creating a process in which you are continuing the battle, but in the battle you are also moving into an awareness of what the battle is, and in this, you are not discontinuing your movement. You are not ceasing your creations. You continue to be allowing yourself to generate what you want. You are merely continuing the battle between these two expressions of yourself.

But this also is an opportunity, for this offers you information concerning automatic responses and also how these expressions function within you.” [session 893, August 30, 2001]

SUE: “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 it’s not just a matter of us creating our reality, it’s 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; I’m creating it but I don’t know why, and I don’t want it. And that kind of made me stop and think. So I guess what I’m 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 can’t be right, it’s just something awful that happens and I don’t know why. But another part of me thinks, well, I haven’t 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, I’m 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 doesn’t go along with what you may think that you want.

ELIAS: Correct.

SUE: And so I’m 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 I’m never going to do this and I should just give up on the idea, or is there something else going on that I just haven’t figured out? Do you know what I mean? I don’t 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 ‘why’ 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 ‘whys’ are the influences of your beliefs. Therefore I may express to you, the ‘whys’ 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 – 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 – a doing function – 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 I’ve learned in school, so I’m 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 that’s related to my intent, but then when I think about it, I translate that desire into an idea that’s based on my belief systems and the images that I see around me – is that correct? – and that may be an incorrect translation of what this real desire is?

ELIAS: Correct.

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 – that which implements the choices – 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 I’m actually feeling and thinking in the moment, then that will lead me to an awareness of what I’m 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 I’m actually acting in the moment ... so you’re 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 I’m around men, that would give me more information about what I’m 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.

SUE: Yes.

ELIAS: ‘I am choosing this movement; therefore this must be the direction of the entirety of my focus.’ 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 what’s bothering me is that I’ve been living in this one direction for years, and I’m just afraid it’s never going to change. I feel like I want to change it, and I don’t even know if that’s possible. I don’t know, maybe I don’t really want I’m sorry (laughing), it’s like I’m 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 I’ve wanted all this time is something different from what I thought I wanted, or the actual desire is different from what I think.

ELIAS: Correct.

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, that’s true. That’s clear to me. I think a few years ago I felt trapped in a lot of ways, and now I can see where I’ve created some things in the last couple of years that a lot of people think are difficult, and yet I haven’t had any trouble with them, really. I can see where I can create things when they’re really right for me. Okay, then – I guess I’ll 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!” [session 895, September 03, 2001]

FRANK: “This happened, oh, the first of the month. I had a dream ... well, let me back up and give some background information. I think when we last talked I may have mentioned this, (3) but earlier in August I closed a big deal that should be fairly profitable for me. I had this dream in early September where I dreamt that I was still working at my former employer’s company, and I realized, in this dream at least, that I was going to have to give the money that I expected to make on this new business deal to my former employer. This made me disappointed, and that was about all I can remember from that dream. So my question is, what does that mean?

ELIAS: Offer your impression first.

FRANK: The only thing that I can think of is that in actual objective reality, at least for a period of time, some of the income that I made from this deal I will have to give to other people to repay advances that they made in me. I wish I didn’t have to do that, but I feel that I do and I certainly will, and I think maybe it has some connection with that.

ELIAS: Partially, but also in actuality you have offered this dream imagery to yourself in validation of your accomplishment. For this offers you the identification of what you had been creating previously in allowing yourself to be directed by other individuals, and the recognition of your accomplishment now that you are allowing yourself to be directing of yourself, and therefore you, in a manner of speaking, reap the benefits of your choices rather than offering that creation to other individuals.

FRANK: Yes, I can see that. Why didn’t I think of that? Because it’s interesting, had I stayed where I was in terms of my employment – as you may recall, we discussed this way back then – that’s probably exactly the way I was feeling.

ELIAS: Quite.

FRANK: Okay, interesting. I think the answer to this is probably no, but I’ll ask this question anyway. Was that possibly a view of a different probability?


... As you are aware, you have offered yourself the recognition through dream imagery that you have created a probable reality in association with your choice to be discontinuing your previous employment and your choice to be creating your own business presently. In that choice, you created a probable reality in which a probable you continues in the former business.

FRANK: Oh boy. So I could sort of view what happened with that guy?

ELIAS: If you are choosing, yes.

FRANK: That would be fun to know. What do I do?

ELIAS: (Laughs) Allow yourself to view!

FRANK: (Laughing) Okay! Well, that’s pretty interesting. Let’s go on to another thing here.

ELIAS: In actuality, my friend, allow yourself in this moment to recall the first dream imagery that you offered to myself this day and your recognition.

FRANK: Well, there he is! There I am!

ELIAS: Yes. (Chuckling)

FRANK: Oh wow, interesting. Of course, I knew that at the time, too.

ELIAS: Quite!

FRANK: Which I guess gets back to all the things you’ve been telling all of us about choices and recognizing choices.

ELIAS: And paying attention.

FRANK: Yeah, and paying attention. Boy, there it is. Because really, it’s not so surprising. I mean, in fact, very predictable.

ELIAS: Quite!

FRANK: Quite an adventure.

ELIAS: This offers you a clear example of what I expressed to you, that if you are paying attention to this doing and choosing aspect of yourself, you begin recognition that your direction and what you are creating is NOT in actuality hidden from you. It is, in actuality, quite clear and obvious. It is merely a question of directing your attention...

FRANK: Right, which is so hard for us to do.

ELIAS: Quite, for it is quite unfamiliar. You have quite strongly created a definition of attention which is incorrect, associating your attention with thought, and in this you are unfamiliar with what your attention actually is and how to be directing of it and moving it in different directions.

FRANK: Would you like to talk about that a little bit?

ELIAS: As I have stated previously, it may be expressed in the most easily identified manner by allowing yourselves to notice and recognize in the moment what you are actually CHOOSING rather than what you are thinking, for these are both objective obvious actions that you all incorporate. This shall allow you the opportunity to distinguish that your attention is not your thoughts.

FRANK: Let me stop you. When you say by noticing and recognizing what I’m choosing, would that be another way of saying recognizing and noticing what’s actually happening?

ELIAS: Yes! What you are actually DOING.

FRANK: What I’m experiencing.

ELIAS: Correct, rather than what you THINK you are experiencing. For there is a difference, my friend. Many times you are doing and choosing, and your thoughts shall be in alignment and translating accurately. But many times you think you are doing or choosing a particular action and in actuality what you are doing and choosing may be different.

Therefore, if you allow yourself to begin noticing precisely what you are actually doing in any particular moment, you shall also in that moment recognize the difference between thought and attention, for you shall experience an actual movement of your attention to the choice, and in that movement the thoughts shall appear to you to be recessive, in a manner of speaking. They shall move to the background, so to speak, of your picture, and the choice shall become the subject matter of your picture, in a manner of speaking. This shall become obvious to you in the moments that you allow yourself to shift your attention.

This shall offer you a clearer understanding of the distinction between attention and thought. This is not to say that your thoughts shall cease, but in a manner of speaking they may become similar to the rhythm or the background sounds within a musical piece. They continue, but they are not the prominent notes.

FRANK: Right, you’re aware of it but there are other aspects that are more in your...

ELIAS: You are paying attention to the action, not the thought of the action.

FRANK: Thank you, that’s something to ponder.” (Elias chuckles) [session 908, September 25, 2001]

LORRAINE: “I know I’m not supposed to compare myself with everybody else in this forum, but I don’t know, I don’t seem what’s the word, I know you know what I’m thinking; let’s see. I don’t seem to be getting in touch with any other focuses, not that I have any interest in that actually, but when I try to sort of do a little meditation and get quiet and try to get in touch with anything, I don’t ever get in touch with anything! (Laughing) I don’t seem do you know what I’m saying?

ELIAS: Which also matters not, my friend. This is the choice of each individual. Although I may express to individuals that it may be beneficial to allow themselves to be viewing other focuses of themselves, it is not necessary and it is the choice of each individual.

Some individuals may be allowing themselves a greater understanding and recognition of the vastness of themselves if they are allowing themselves to view other focuses. Some individuals do not generate, as you have stated, interest in this type of action. This is not to say that you may not offer yourself an understanding and recognition of yourself as essence without viewing other focuses. This is merely a choice, my friend. There are many individuals, yourself also, that choose to be concerning yourself with THIS objective reality, this focus.

LORRAINE: Right. But I also feel that I want to find out more about myself and know myself better, and I guess what I’m not understanding is how to go about doing that. Or what is it, the way that ... I don’t know. Am I choosing a way? Am I doing it? I don’t feel that I am, but...

ELIAS: The manner in which you may be allowing yourself more of a familiarity with self and an objective recognition and intimate relationship with self, not necessarily incorporating viewing other focuses of yourself, may be expressed in turning your attention.

Now; what I am expressing in this is as you turn your attention to the acting aspect of yourself, that aspect of yourself which chooses, that aspect of yourself that creates the DOING within your focus, you may be offering yourself clearer information concerning your direction, which shall also offer you information concerning your intent. But this movement of your attention to the aspect of yourself that incorporates action and choosing shall also allow you a clearer distinction of what you want and what you think you want. It also shall offer you information concerning what you are actually creating, rather than what you think you are creating in holding your attention upon the mechanism of your thoughts.

Let me express to you my friend, as I have recently with many other individuals, attention is not thought. It may be directed to thought, but it itself is not thought.

Therefore, as you discover where your attention is directed, you may also move your attention. You may steer your attention, and allow yourself to pay attention to what you are actually doing and choosing rather than what you are thinking. This is not to say that you shall disengage your thinking or that you shall not involve the incorporation of thought, for you shall; but that your attention is not directed to the thoughts as that which actually creates your reality, for they do not.

This is a manner in which you may familiarize yourself with self more fully and incorporate a greater understanding of not merely what you create within your reality, but how you create it and what direction you are exploring.

LORRAINE: All right, thank you.

ELIAS: You are welcome.” [session 913, September 29, 2001]

KATIE: “This energy exchange with Tom, can I terminate it?

ELIAS: If you are so choosing.

KATIE: How do I go about that?

ELIAS: Familiarizing yourself with YOUR energy, recognizing that all that you participate within you create; therefore, it is YOUR choice of whether you shall continue to create it or not. As I have expressed previously, it matters not what other individuals choose. For in relation to your reality, whatever is being expressed within your awareness within your reality is a creation of your perception. Therefore, you are choosing to be creating this action.

This also moves in conjunction with what we have been discussing this morning concerning paying attention to what you are choosing and doing. For many times, although not always, individuals, and yourself also, engage thought processes in which you think you want to be creating one expression and in actuality you choose a different expression. And many times this creates confusion in the individual, for your automatic response is to express to yourself why: why am I creating this expression and I want this other expression? But the identification of the want is expressed in translation of thought. Therefore you THINK that you want one expression, but you actually create another. This is what I have been expressing to you, which offers you a clearer understanding of your direction and your movement in paying attention to what you actually do and choose.

Now; in this, as you allow yourself to pay attention to what you are actually doing and choosing, you also offer yourself information concerning the reasons that you are choosing specific actions.

Now; if you are wishing to be disengaging a particular action in relation to another individual, the first movement that you may incorporate with your attention is to turn your attention to self and allow yourself the recognition that you are creating ALL of this expression, all of this interaction. Therefore, the discontinuation of it is not dependent upon the choices of the other individual. It is not a situation in which you must be or need be incorporating an action such as buffering. (4) Are you understanding thus far?


ELIAS: For the other individual may be projecting energy and you may be receiving of that energy, and it matters not. For what is being manifest in relation to the energy is YOUR creation.

Now; if you are so choosing, you may be incorporating a buffer in which you allow the energy expression of another individual to approach yourself, but you also create an action in which you reflect it away and do not allow a penetration. But what I am expressing to you beyond that action is that in actuality, how you configure that energy as you receive it is your choice and your manifestation.

Therefore, if you are wishing to be discontinuing, you may merely choose to not create that projection of energy, not create your manifestation of it, your perception of it. Move your attention and allow yourself to focus your attention in a different expression.

KATIE: Let me ask you this. Am I continuing to choose to participate in that energy exchange?

ELIAS: In this present now, answer this question to myself. This is an opportunity to pay attention to what you are choosing and doing in the moment, in the now. Therefore, what is your response to your question in this present now?

KATIE: I think right now I’m just buffering.

ELIAS: Correct. And in each moment you may inquire of yourself, in like manner to this moment, what are you choosing and doing? Not what are you thinking – what are you actually choosing and doing in the moment?

For in inquiring this of yourself, you identify what you are choosing and what you are doing, and in identifying that, you offer yourself more choices, for you incorporate the freedom in any moment to choose differently from what you may have chosen in the moment prior.

KATIE: But how do I choose differently if thought doesn’t have anything to do with it? (Laughing)

ELIAS: Thought is not choosing.

KATIE: I just don’t get that part. I mean, I understand what you are saying in concept, but not in practical terms.

ELIAS: By paying attention to this choosing/doing aspect of yourself.

I am not expressing to you to not think, for thinking is a translating mechanism and therefore it is moving and generating thoughts almost continuously – not entirely continuously. But what I am expressing to you is that thought is not generating your reality, it is not creating your reality, it is translating. And in this, thought does not always translate accurately.

Therefore if you are moving your attention to what you are choosing and what you are doing, you also offer yourself clearer communication to thought, which allows your thinking to more accurately and clearly translate objectively to you. And in this action, merely the identification of what you are choosing offers you more of a freedom in recognizing that you are not bound to one choice.

If you are not recognizing what you are choosing, how shall you offer yourself objectively the ability to intentionally choose otherwise?

KATIE: Well, I understand that part, and I recognize that I am choosing that energy exchange and that in my thoughts I want something different. I’m wishing to discontinue it.

ELIAS: Very well, and what I am expressing to you is, the manner in which you may engage this action is to pay attention as you are choosing it, and therefore allow yourself to stop in the moment.

I may express to you my friend, as you practice with this movement of attention this shall become much more familiar and be expressed much more easily.

KATIE: I sure hope so. (Both laugh)

ELIAS: It is...

KATIE: ‘Cause right now it’s just pretty darn confusing.

ELIAS: It is merely unfamiliar presently, but I may assure you that this particular action requires, in your terms, little practice to become familiar. This is not as difficult as you perceive it to be presently. (Chuckles)

KATIE: It’s like there’s just this one little hitch that I just don’t quite get.

ELIAS: Which is?

KATIE: Well, if I knew what it was...! (Both laugh)

ELIAS: Ah, searching to discover the missing piece! (Chuckles) I may express to you, the missing piece, so to speak, is the identification of what attention is.

KATIE: Okay, what is attention?

ELIAS: Attention. HA HA HA HA HA!

KATIE: Oh, fine! (Laughing)

ELIAS: It is your allowance of yourself to direct your awareness to specific actions that you are incorporating. For the most part you, in like manner to most individuals within your physical dimension, concentrate your attention upon thought.

Now; in concentrating your attention upon thought, you offer little aspects of attention to actual communications that you incorporate within yourself. Therefore, as thought is a translating mechanism, it does not function accurately many times if it is not being offered information through communication. The manner in which you offer thought the communication to be accurately translating is to move your attention to the communications.

In a manner of speaking, I may express to you, you may view your thoughts as a type of processing machine, so to speak.

Now; you have incorporated information previously from other essences that thought is reality; very well, just as the machine is a reality.

Now; this machine that you may incorporate physically requires an input of information, and in offering it an input of information, its function is to translate that information. Let us say that you incorporate many, many, many volumes of coded text, so to speak, and you incorporate an action of feeding this text into this machine, and what the machine incorporates as function is to be translating these volumes of text into pictures, so to speak, that you may understand in an objective viewing of them.

Thought works in a very similar manner. It incorporates information and translates that information objectively. BUT it does not precede or create or generate your reality. It translates it.

Therefore, if you are not offering information through your attention to your thought process, it may translate what is familiar to it. It may translate in relation to your beliefs and familiar information that it already incorporates, rather than accurately translating what you may be actually incorporating in movement in the moment. Are you understanding?


ELIAS: For it draws upon the information that it is offered, and if your attention is not being directed to communications or choices, you are also not offering that to your thought mechanisms. In a manner of speaking, you are offering to the machine blank pages, and therefore it has little information to translate. Therefore it translates what it already associates with and what is familiar, what it already knows. But that may not necessarily be what your movement is in the moment.” [session 920, October 09, 2001]

SHERRY: “Gosh, things have been moving so fast, I haven’t even thought a whole lot about this. Basically I just want to check in with you because, like I said, I’m at these crossroads. I mean, I’m understanding more and more about giving myself permission to create what I want to create.


SHERRY: But then again it’s a little overwhelming because the energy seems to be running so fast.

ELIAS: (Chuckles) Yes?

SHERRY: Oh, yes? (Laughing)

ELIAS: It IS accelerating.

SHERRY: Pardon me?

ELIAS: It IS accelerating. You are all collectively accelerating the movement of energy and even your expression of time.

SHERRY: That’s another thing. It’s like I don’t have time to do everything that I would like, and so I’m kind of just letting things fall away or just focusing on what I want to create.

ELIAS: And let me express to you, my friend, this also is purposeful, for it offers you an even clearer opportunity to hold your attention in the now, for the now is moving quickly. Therefore, in this you have provided yourself with a motivation to be focusing your attention within the now and not distracting yourself with other expressions, projecting yourself futurely or pastly.

SHERRY: So I’m understanding this, and I’ve been trying to look at myself, trying to figure out what’s going on with me and the dolphins, I mean, or beliefs. Because at one point I went ahead and gave myself permission to look at tickets, and I found one for $289 but I didn’t know if I had enough money to do that. Well, then, the last two nights I wanted to read my email and see if I heard from a couple of people or whatever, making sure that I could talk to you, and then it got late and I was tired and I went to bed – so I was trying to say, if I really trusted myself I would have gone back online and gotten the ticket before talking to you. But it’s kind of like, I don’t know, some part of me wanted to talk to you first because ... and the reason I know that is because I didn’t do it.

ELIAS: Very well. And what is your concern?

SHERRY: I don’t know if there’s a concern. Well, I guess there must be some doubt somewhere, or just wanting to make sure that that is my most efficient thing to do. Because it feels like it, yes, but then there was that part of me that didn’t do it. I’m not understanding why I didn’t do it – or, I know, because I’m waiting.

The other thing is I called about that thing with the state, and the judge says that he’s gonna give an answer this week. It’s kind of weird, because it was like I’d already created going to Belize before I heard back from the judge. I just decided, nope, I’m just going. If I believe he’ll come through and it’ll be what I created it to be in terms of that – yes, they’re going to give me back my license or whatever – then I’ll come back and do the other part, getting reimbursed for when they took it away when they didn’t have legal rights to take it away.

I want to understand what the message is or what the communication with me and the dolphins is. So therefore, it was like that was becoming more important to me to go do it, because there’s some connection I have about needing to find out what that is.

ELIAS: Very well.

SHERRY: Does that make sense? I seem like I’m rambling in a thousand directions. (Laughing)

ELIAS: I am understanding what you are expressing. You are incorporating several different directions simultaneously, but I may also express to you that I am understanding your confusion, and in this you are also offering yourself examples of what we have discussed previously.

Now; you have been paying attention and allowing yourself to assimilate what we have discussed in relation to experience, and as you allow yourself to be experiencing certain concepts, this allows you objectively to more clearly move the concepts into reality.

In this, I have expressed to you to be paying attention to what you are choosing rather than what you THINK you want, and this is what you are experiencing now. You have been offering yourself a noticing that what you are choosing is not always what you are thinking, and you are noticing the difference. But in that noticing, you are also allowing yourself to accept what you are choosing. Are you understanding?

SHERRY: Yes. So I’m not so conflicted inside myself; I’m more in harmony.

ELIAS: Correct! For in this, as you have noticed also within yourself individually, as you pay attention to what you are actually choosing and doing in the moment, it matters not that you may be thinking something different. For in this recognition, you allow yourself the acceptance of what you are choosing in the moment, AND you also automatically offer yourself a recognition of more choices.

Now; how have you recognized that you incorporate more choices? For as you pay attention to what you are choosing, what you are doing in the moment, if it does not coincide with your thinking, you allow yourself to broaden, in a manner of speaking, your thinking process. For your attention is focused upon avenues of communication, rather than focusing almost entirely upon the thought mechanism. Therefore you offer more information to the thought mechanism, which translates, and in this, miraculously other thoughts occur to you. Other choices become clearer. It becomes less black-and-white and absolute.

In your example of your choice to be incorporating interaction with these dolphins, initially you move into a thought process expressing to yourself – with partial information to be translated – an association that expresses to you you must be incorporating a certain action within a certain time framework – black/white, absolute. But you also are paying attention to what you are choosing in the moment, which offers information to your thought mechanism, your thought process, in which you become aware objectively that you may incorporate more choices than merely this one or the absolute, black and white.

Now; those choices may not objectively be recognized immediately in identification of what they all are, but you do incorporate a knowing that there are other choices available. Therefore you relax, and you allow yourself to allow yourself. You allow yourself the expression of relaxing and patience which, as I have stated, patience is an action of allowing. And this is what you incorporate, the allowance for you to interpret and translate objectively what your choices are, allowing yourself to relax within your own energy, reinforce and validate your expression of trust of yourself, and therefore incorporate an objective allowance to view and recognize that your choices in actuality are not limited.

It matters not your perception of time and how quickly it may be moving, or how quickly energy may be moving. You continue to incorporate enough energy, enough time to create whatever you choose, and you may be creating ALL that you choose.

You also offer yourself, in what you have identified to myself, a recognition of your own validation of trust in not concentrating your thought processes or your energy in concern or worry in relation to other individuals and what they may be expressing or choosing. You are allowing yourself to move into a genuine recognition that their expressions matter not. YOU are creating what you want; therefore, you are creating the decisions of the court. Are you understanding?

SHERRY: Yes, I really am. I mean, it still feels kind of unfamiliar or different...


SHERRY: that part is a little uncomfortable. But the other part, there’s a real exhilaration that oh, yes, yes, it’s finally getting here, I’m getting it, I know I’m getting it!

ELIAS: For you are allowing yourself to pay attention to you.

SHERRY: So there’s parts ... like I was sitting there last night saying, ‘Okay, I’m creating this license to come back.’ It’s kind of like I have this step-by-step thing going on, whatever that means.

But there are some things I just know, know, know, and I guess that’s because some things I know like 100 percent, it feels like. Then there’s other things that I’m pretty sure but I’m not 100 percent, so there’s a difference about that. That’s the part I’m not sure ... it feels to me like there’s a part of me that’s still thinking that outside of me is in control. Whereas some things I can give myself permission to do at 100 percent, but other things there is such a strong belief that it feels like I haven’t got ... I still have residual things going on.

ELIAS: Yes, I am understanding. Be remembering my friend, you are incorporating a process. These beliefs are expressed en masse and they hold great strength, and there is a tremendous familiarity in association with your beliefs. Therefore you are allowing yourself, in your terms, great strides so to speak in trust of yourself.

But in that movement, merely allow yourself to recognize that in some expressions, yes, you do continue to incorporate some doubt and you do continue to incorporate some expressions of suspicion, so to speak, of the possibility that some expressions may be created outside of yourself and you are not generating them. And in that recognition, be aware of yourself and your expression that you do not move yourself into expectations concerning yourself, for this creates another discounting of yourself. Rather, merely recognize the moments in which you may be incorporating doubt and acknowledge yourself; for this is an opportunity to practice, rather than discounting yourself by projecting expectations upon yourself in relation to what you SHOULD be incorporating or what you should be stopping or what you should NOT be incorporating. Be remembering, the point is trust and acceptance.” [session 921, October 10, 2001]

PAUL T: “Ah, hark back to my very first session – let’s talk about motivations and that meeting of essence that I had in Regional Area 3 or wherever it was. (5) We talked about motivation and how that sort of meeting of essence lends so much energy to this focus and that sort of thing.

In the past couple, three months and especially in the last couple of weeks, I have felt the absence of that motivation. As a matter of fact, I have been chalking it up to transition, but a couple of weeks ago it was like ... I felt like I was seriously considering the option of disengagement of physical focus. It was like, ‘Oh, this is becoming so tedious.’

I have a few thoughts on that that I would like your comments on. It has to do with I have somehow lost that connection or that knowing of essence, and how that translates into sort of a meandering or wandering of energy that I can’t seem to direct in the manner in which I am so choosing. (Sighs)

I sure wish I could say, ‘Give me a method on how to do this,’ but I know you won’t do that (Elias chuckles), so just some thoughts. I’m kind of at a loss for what direction I’m headed here in terms of this lack of motivation.

ELIAS: And your assessment and your impression?

PAUL T: Is ... I’m sorry, go ahead. (Elias nods for Paul to continue) Ah, okay. It is a disassociation with that conscious awareness of the fact that I am essence and it is more focusing outward as opposed to focusing inward on that connection.

ELIAS: And your impression concerning what this is an indication of? (Pause)

PAUL T: Well, the thing which occurred to me within the last week was paying attention more to the now and that perhaps my attention was being placed futurely and pastly, and not staying in the now and noticing what’s going on around me. The information that you were talking about with Zacharie [Rodney] on Saturday (6) also helped me to make some connections between that inner connection and the knowing of my worth, independent of anything that I do, say, or anything else, and how that is connected to the concept of service, that service has been presented to me as a way out of this feeling of lack of motivation, of non-worth. I recognize that the capacity to be of service to others is derived from that sense of self-worth, knowing that my worth is not derived from anything else other than the fact that I merely am.

ELIAS: Very well. I may express to you that your assessment of the situation is accurate and your impression concerning what you are presenting to yourself is also accurate. For in this lack of motivation you are expressing to yourself a type of floundering, for you have presented to yourself a particular direction that you associate with spirituality.


ELIAS: In actuality, the expression of spirituality is all of you and all that you manifest. That which you direct your attention within in this physical dimension and physical manifestation is no less of an expression of spirituality. But within the expressed beliefs, the direction is to be seeking out beyond this physical expression to gain the true nature of spirituality, which is quite incorrect. This is seeking out a greater expression of yourself and expressing to yourself that you are seeking it out inwardly when in actuality you are seeking it out outwardly, for it is deemed to be an entity that is greater than yourself and outside of yourself, not incorporated within this physical manifestation but beyond this physical manifestation.

Now as you turn your attention and you move to not be generating that association with that experience, moving your attention more to the now, you present to yourself this experience of floundering, so to speak, for there is confusion in what you shall place your attention upon.

PAUL T: Aye, there be the rub!

ELIAS: And this is the subject matter that we spoke of in that group forum, moving into a direction of genuinely focusing your attention upon self in the now, in the moment, and not projecting your attention futurely or pastly in relation to experiences and associations with those experiences, and directing of yourself rather than moving your attention outside of yourself and looking to another force of energy to be directing of you...

PAUL T: Yes.

ELIAS: ...even though you view that other force of energy intellectually to be you, but not.

PAUL T: Indeed, and that has been the crux of my floundering, because my memory of that experience is something outside of myself. Intellectually I can say, ‘This IS me,’ but it’s the difference of how to take that experience and to know that that is me.

ELIAS: And the manner in which you accomplish this is to genuinely focus your attention upon you.

PAUL T: In the now.

ELIAS: In the now, in the moment. And the manner in which you accomplish that is to be moving your attention to your choices, to what you actually choose, what you do.

PAUL T: Paying attention to where my attention is.

ELIAS: Yes, and what you are generating in the moment.

PAUL T: And how I am generating it.

ELIAS: Correct. And this is the nature of the exploration.

PAUL T: Oh, I do believe that is about as close to a method, I think, as I will ever get out of you! (Elias chuckles) All right.

ELIAS: As I have stated, my friend, this is an unfamiliar action. Therefore, the expression of a lack of motivation is quite commonly expressed, and the interpretation in singularity and absolutes and black and white, which is quite familiar to you all, of expressing to yourself the questioning whether this is a signal that you are choosing to be disengaging, is also quite commonly expressed.

But your expressions within objective reality, as I continue to reiterate, are quite abstract and not black and white. This is merely your automatic association: ‘I am unmotivated; therefore I must be choosing to be disengaging.’

PAUL T: Ah! (Elias chuckles) Quite incorrect.

PAUL H: Can I just offer a comment on what you two have been discussing? Yesterday Mary talked to the group about her own choices and thinking and feeling, and you mentioned choice again in the context of what you were just talking about. Paul used the word ‘method’ and it dawned on me, in information you’ve offered before you’ve talked a lot about belief systems, accepting self, accepting others, accepting self. You talked about noticing, identifying, recognizing, addressing to, and acceptance, and this is really a continuation and expansion of the same process.

ELIAS: Correct.

PAUL H: Directing attention to self is also part of this process, moving into addressing to and accepting. You have offered methods and other things too, exercises and things that draw the attention to self...

ELIAS: You are correct.

PAUL H: ...that are available. So I just wanted to throw that out. (7)

ELIAS: There are many methods; there are many processes. It matters not what you choose as a process or a method to be directing your attention. What holds significance is that you recognize your attention and that you recognize that you do hold the ability to manipulate it and move it, that it is not anchored in one direction.

PAUL T: Quite unfamiliar.

PAUL H: So by looking at choices, in another way we’re looking at the beliefs that are there, because they are behind, they’re filtering. Every choice has a belief behind it...

ELIAS: Correct.

PAUL H: ...just about. There must be an exception to that, but in general.

ELIAS: In a manner of speaking. You choose to be in alignment with a belief or not.

PAUL H: Right, which is separate yet linked, but separate from the thought process that you’ve been talking about.

ELIAS: Correct. And in this, the point, as you are aware, is not to be changing beliefs, although this is an automatic response in association. But how may you change beliefs if you incorporate them all? What shall you change them to? And you may not eliminate them, for they are intrinsic to the design of this physical dimension. Therefore if you are choosing to continue to be physically manifest, you are also choosing to be creating within the physical design of this dimension, which incorporates beliefs.

Therefore, your direction is the acceptance of them, and what is the acceptance or what is the method of acceptance of the beliefs but to recognize their existence, not generate judgment concerning their existence, and offer yourselves choice, knowing that the belief is expressed but that you are not subject to it. You may align with it, and this is neither good or bad. Or you may choose not to align with it.

I may express to you an example of this method, which I have expressed to other individuals also. Choose any belief.

PAUL T: Religious.

ELIAS: This is a belief system. Choose one expression of any belief.

PAUL T: That I must be incorporating physical motion to move a physical object.

ELIAS: Very well.

Now; visualize the belief as an object, as an entity in itself, and this object, this belief, is set directly before you. This is the belief which concerns your ability to be creating an action or not.

Now; you also may incorporate the visualization that beside this belief is another physical object, which is the object that you wish to move without physical contact.

Now; you view this belief. As you acknowledge its existence, you are not attempting to eliminate it, you are not attempting to reconfigure it into some other shape, but merely noticing and recognizing that it exists.

Now; if you choose to pick up this object, this belief, you choose to comply with it. Therefore, as you direct your attention to the physical-matter object that you wish to move without physical contact, you shall not accomplish, for you have chosen to pick up and align with the expression of this belief that you may not move an object without physical contact.

If you choose NOT to pick up this object of this belief, you may offer yourself the choice to move the physical object without contact, for you are not choosing to align with the expression of that belief. In that action, you acknowledge the existence of the belief but you recognize that it does not control or dictate to you your movement or your choices. It does not incorporate that power. This is the neutralization of the power of the belief and returning the power of action to you, returning the power of choice to yourself rather than projecting the power to the belief.

Automatic responses are the action of transferring that power to the object of the belief rather than allowing yourself the power of choice. The belief continues to exist, but in itself it does not create your choices or your reality.

PAUL T: So therefore one of my major tasks is being able to identify all of the objects that are in front of me, all the beliefs that are in front of me.

ELIAS: Correct, and once recognizing...

PAUL T: Then I have the choice to either leave it on the table or pick it up.

ELIAS: Correct.

PAUL T: Wow.

PAUL H: So the neutralization is like the latency, then. It is the potential for the belief to create action. It becomes latent in this neutralization of it. It still exists...

ELIAS: In a manner of speaking, yes.

PAUL H: it’s a state shift, as best as I can conceptualize it.

ELIAS: In a manner of speaking, yes.

PAUL H: It becomes latent. It’s not ... are you bypassing it?

ELIAS: No. You are offering yourself choice. You are recognizing that you incorporate choice, and therefore whether you choose to pick up the belief or not, matters not. It is your choice in the moment. One is not better or worse than the other. The power lies in the choice.

PAUL H: And this action of choice can occur with thought process, but also without thought process.

ELIAS: Correct, for the thought process, as I have stated, continues regardless, in like manner to your heartbeat. It is merely a matter of whether you are directing your attention to it or not. It does not create your reality; it does not set your direction. It interprets and translates, in objective manner, what you are generating, for this is its function.

If you are paying attention to you in your entirety, you may allow yourself to incorporate all of these aspects of yourself simultaneously, harmoniously.

PAUL H: Is one way of saying that ‘becoming aware of the thinker of the thought, of the dreamer of the dream’?

ELIAS: In a manner of speaking.

PAUL H: In a manner of speaking, source identity.

ELIAS: Yes, incorporating allowance of your attention and to be aware of your communications, of your choice and of your thoughts simultaneously, which you quite efficiently hold the ability to be incorporating. You are merely familiar with moving your attention in certain expressions singularly. But you are also familiar with incorporating many actions in your attention simultaneously. You merely do not associate this with self, inwardly.

You are quite efficient at projecting your attention outwardly and occupying your attention with many expressions and directions simultaneously outside of yourself. You are unfamiliar with the action of incorporating your attention in many expressions simultaneously within yourself.

PAUL H: And this would lead us to the inner senses and engaging them more fully while in waking state?

ELIAS: If you are so choosing, yes, allowing yourself to be aware objectively of what you are generating and what you want, and in what you want, incorporating your abilities to generate that want. Be it through expressions of inner senses, outer senses, physical actions – it matters not, but offering yourself the genuine knowing of your abilities and permission to express them. For I may express to you all, my friends, even within the moment that you may offer yourself a genuine knowing of your abilities, you may not necessarily offer yourself permission to express them.

PAUL T: So I can turn that permission to myself into another object to lay on the table.

ELIAS: Correct.

PAUL T: Ah! This could be very interesting.

ELIAS: Let me express to you, you fascinate yourselves with the expression of your abilities in outward experiences and manifestations, but you also generate fear in relation to these types of actions. For the mere action that many individuals seek so intensely, of moving a physical object without contact, may generate quite an expression of fear merely in the recognition of your own power and how powerful you actually are.

PAUL H: I totally understand that, because in some of my own experiences ... you freak yourself out and you pull back. Giving permission allows that opening and...

ELIAS: Quite.

PAUL H: ...becoming familiar with the action.

ELIAS: Quite.

PAUL H: That’s a big step.

ELIAS: And if you are so very powerful you also present to yourself the fear that you shall frighten other individuals with this great expression of power.

PAUL H: Right, that’s very much a part of my perception with other events that have happened to me, becoming a freak. ‘What will others think of me?’ (8)

ELIAS: Generally speaking, individuals within your dimension do align with this belief concerning themselves with the perceptions of other individuals, and the reason that this is expressed so generally is that you incorporate this judgment within self and you reflect it outwardly in association with other individuals. Genuinely you do not fear the perception of other individuals; you fear your own perceptions of yourselves and your own judgments of yourselves, and this is what you reflect.” [session 991, January 21, 2002]

TERRY: “Well, Elias, a lot of things have been happening in my life, a lot of uncertainty, and that’s sort of why I’m here. I just wanted to understand a little bit about what my opportunities are. I have my own business; I want to know whether my business will continue to be successful. I have aspirations for a baby. Then I have a husband that I’m just getting divorced from but I still love very much, and I want to know what my connection with him is. A lot of questions! (Laughter) ...

ELIAS: Very well, express to myself the nature of your concern in relation to your confusion.

TERRY: I think it’s not so much confusion as it is uncertainty about all of those things.

ELIAS: Uncertainty is incorporated in moments in which you are not listening to yourself. Uncertainty and clarity may be easily identified and altered merely in the action of paying attention to you and what you are generating – not what you are thinking but what you are actually generating, what you are doing. In this, individuals are quite unfamiliar with turning their attention to other aspects of themselves other than the thinking mechanism of themselves.

Now; this is not to say that you may not pay attention to what you are thinking, for thinking is a mechanism that is continuously moving and generating whether you are paying attention to it or not. Therefore, it is not a matter of disengaging your thought processes but allowing yourself to move your attention to other movements of yourself, communications and choices.

Now; in relation to your business, the manner in which you generate clarity as to what you are creating, what you are generating, is to be paying attention to your communications to yourself. You communicate to yourself through impressions, through impulses. Emotion is a very clear communication that individuals offer to themselves.

As I have expressed many times and shall continue to clarify, emotion is not a reaction. Emotion is NEVER a reaction. It is always a communication from your subjective awareness to your objective awareness. Therefore, in not merely paying attention to the signal or the feeling but allowing yourself to recognize what the communication is in emotion, you may more clearly identify the direction in which you are moving.

Paying attention in the now to what you are choosing is quite significant and offers you a tremendous expression of information.

Now; individuals may identify what they are doing, but this is not to say that you recognize that what you are doing you are also choosing. You may express to yourself, ‘I recognize I am doing this action, but I am not choosing this action. I am merely doing it. I am creating but I am not choosing this creation.’ Any action that you generate you have chosen. It is a choice. Choice is not always comfortable, but it is always beneficial.

As to movement concerning incorporating a new focus, what you term to be a child, this is a choice in agreement with another essence. I am aware that objectively you are unaware of the moment in which you generate these types of choices, although you do incorporate the ability to be aware objectively. If you are paying attention to self and listening to self, you may recognize the moment in which you generate that agreement. There are individuals of the female gender that may express to you that they have held an awareness of the moment of what you term to be conception. This is the moment of generating the agreement which translates into physical manifestation. This is not to say that the entering focus may choose to manifest or not, but there is an objective awareness in which you recognize the moment of the agreement, in like manner to the recognition objectively of the moment in which you choose to disengage. There is an objective awareness, and it is a choice.

In this I may express to you, for the most part there are focuses that are available to be manifesting within your physical dimension and in your terms – although this is figuratively speaking – [are] awaiting the choice. And in this, there are several focuses of essences that may be choosing prospective individuals that are already manifest within your physical dimension, assessing genetics and heritage and beliefs and associations and the structure, so to speak, of the family or lack of family that they choose to be manifest in conjunction with, and in this situation there are also several focuses of essences that generate probabilities to be creating that action of manifestation. The choice is yours to facilitate that action.

As I have stated previously, the choice of all else in manifestation is that of the manifesting focus; but the choice to facilitate that manifestation is of the focuses that are already manifest within your physical dimension. In actuality, this is the only choice that is required of you in participation, that you agree to be facilitating the manifestation. This is the one choice that is not the choice of the entering focus, so to speak. It may be their agreement, but without your agreement there is no entering focus to be manifest.

Therefore, as to the choice of incorporating a child, once again look to yourself and to the influence of your beliefs. You may choose this action in many manners, but it is your choice – but I am aware that you also incorporate beliefs concerning this action of parenting and how you shall incorporate a child, so to speak, and the responsibility that you view within your beliefs concerning this relationship of parent and child.

As to the situation of partnership and dissolving that partnership, so to speak, this also is a choice but one that you may offer yourself much information within. For if you are allowing yourself to genuinely pay attention and evaluate the situation and what you have generated in this choice, this is not an action that is occurring to you. It is a choice that you have engaged. It matters not that your assessment is that you love this individual. In actuality, I may express to you what you experience is attraction and affection. Love is a different expression.

Love is a truth, and the translation within your physical dimension of love is not attraction. It is that of knowing and appreciation, genuine appreciation, which appreciation is expressed in acceptance. In this, the knowing is also significant, actual knowing of yourself and knowing of another individual and expressing an acceptance which generates an appreciation. This is the genuine expression of love.

This is not to discount your feelings and your expression in relation to another individual, for you do express affection and attraction, but there are also other expressions which are generated in association with beliefs: expectations upon yourself, expectations concerning the other individual, expectations concerning relationships and how they should be generated and expressed, how you should be expressing within a relationship, and also underlyingly what you genuinely desire in your own expression, without expectations and without anticipation of the other individual’s perception or what they generate, but genuinely focusing upon yourself and allowing yourself to express your genuine offering of energy and not denying that expression within yourself.

A genuine expression of love between individuals objectively is the expression of allowance of yourself to generate what you want without restriction – without the restriction of what may or may not be perceived by the other individual, which generates blocks within you in the anticipation of the other individual’s perception, and therefore, in doubt of yourself or fear of the other individual’s expression and [in] not turning your attention to you and offering yourself permission to generate what you genuinely want, your attention projects outwardly to the other individual. You discontinue paying attention to you, and you create this circle of expectation and anticipation and conditions and comparisons which is responded to within the other individual.

For whether you verbally express or not, you all recognize energy. You are quite efficient at identifying energy immediately. Therefore even without verbal communication you associate with each other’s energy and you know what you are generating and what another individual is generating, and you respond to these energy exchanges regardless of what you objectively communicate.

Therefore in the moments that you restrict yourself, the other individual recognizes this energy and responds. The other individual may not express an identification in thought but shall automatically respond, for the manner in which you exchange is you project energy and the other individual allows the penetration of that energy or does not. If they allow the penetration of that energy, it is accepted and configured quite similar to the expression in which you project it, for the most part. If it is not allowed to penetrate, it is reconfigured entirely and the other individual configures that energy in a manner in which they choose.

And you generate the same action. Other individuals project energy to you. You either allow that energy to penetrate your energy field and you shall express it outwardly through your perception in an actual physical manifestation which is quite similar to the projection of energy which has been received, or you shall choose to buffer and not allow the penetration of energy, in which situation you shall reconfigure that energy in the manner in which you choose, which may be quite different from the projection of the other individual.

Now; the key is that what you view in physical manifestation, another actual physical-matter individual, is YOUR perception. YOU create that. What you interact with is energy, not physical manifestation. The physical manifestation is your projection of your perception. Therefore, you may configure that in any manner you choose regardless of the energy which has been projected, and generally the manner in which you all configure the energy and project it through your perception is in a manner that shall reflect you, not necessarily the other individual. This is the manner – which I may say to you is HIGHLY efficient in this physical dimension – in which you allow yourselves to view yourselves in a continuous reflection through your perception of other individuals.

Therefore in relation to all of your questions, I say to you turn your attention to you. Allow yourself, not in general terms but quite specifically, to pay attention to what you are generating, pay attention to the beliefs that you express. Allow yourself to recognize these beliefs, not to attempt to eliminate them, not to attempt to change them – for this is ludicrous, you may not change them – but merely to recognize them, and once recognizing them also recognize that you incorporate choice. You may choose to express them or not.

In this, allow yourself to pay attention to what you are DOING, and as you recognize what you are doing in each moment also express to yourself, ‘I am choosing this. Therefore if I am choosing what I am doing, what is the influence in relation to what I am choosing? What am I expressing within myself that is validating or denying within myself that generates these choices?’ and this shall offer you much more clarity in your movement and allow yourself the freedom to choose what you want and to implement that.

But the key is the choosing. For you may confuse yourself in merely paying attention to your thinking, for your thinking is not always accurate and may incorporate distortion or may move in black and white expressions. I may express to you, my friend, quite genuinely, any scenario that you may generate or that you may encounter has many more choices than either/or.

TERRY: (Softly) Thank you.

ELIAS: You are quite welcome.” [session 997, January 27, 2002]

ELIAS: “... You, being of common orientation, shall outwardly express it in a manner in which you generate objective imagery to validate your reflection to yourself. But I may also express to you, the challenge in the common orientation in this time framework of this shift in consciousness is to be defining to self how to continue with your natural flow of energy, expressing outwardly but also simultaneously to be concentrating your attention upon self. For individuals...

SHAHMA: And that’s what I would like to know.

ELIAS: Individuals that incorporate the common orientation have generated such a familiarity with projecting their attention outwardly that it becomes quite easy to focus your attention not merely outwardly in relation to imagery, but to focus your attention outwardly upon situations or creations or other individuals or any other manifestation to the exclusion of paying attention to yourself.

You may be noticing and practicing exercising this action of allowing yourself to naturally project outwardly and generate your objective imagery but also simultaneously paying attention to yourself in many different manners. You may be incorporating this action in interaction with other individuals, in which you may be engaging interaction with another individual, allowing yourself to pay attention to what the other individual is expressing and projecting, but not to the exclusion of paying attention to yourself.

A manner in which you may allow yourself to gauge if you are paying attention to self or if you are projecting your attention to the other individual is to be recognizing or noticing in moments in which you begin generating thought processes that are expressing methods in which the other individual may more efficiently be creating their reality, or in moments in which you may notice that your thought process is moving in the direction of advising another individual. In these types of expressions, these thought processes, you are immediately offering yourself evidence that you are NOT paying attention to you. You are concerning yourself with the other individual and their choices and how their choices are generated.

You may present this to yourself even with your creatures. In moments in which you are interactive with your creatures and your creatures are generating a particular action in their choice, and you notice – not necessarily within action but merely within thoughts – that you are concerning yourself with the action of the creature and attempting to alter the creature’s choice or behavior, you may express to yourself the recognition that you are not paying attention to you. Your attention is being projected outside of yourself, and you are concerning yourself with outside expressions.

Now; in these moments, as you recognize that you are projecting your attention outwardly and you offer yourself the opportunity to practice turning your attention to you and continuing to incorporate interaction but paying attention to you, you may thusly examine within yourself what YOU are generating and what is influencing your expression of outward judgment.

SHAHMA: So you’re saying that when I am viewing my creatures, in a moment when I’m wanting to alter their behavior then that’s like a clue to let me know that I’m not focusing, that I’m not paying attention to myself?


SHAHMA: I’m not quite sure I understand. Well, I do...

ELIAS: Shall we incorporate a hypothetical scenario?

SHAHMA: Yes, that’s a good idea.

ELIAS: Very well. Let me express to you, hypothetically, that you may be in a particular moment engaging an activity of writing, per se. As you are engaging this activity, one of your creatures may approach you and may stand upon your foot and may nudge your hand (Shahma laughs) and the nudging of your hand shall move your hand from your writing and perhaps even generate an action of disrupting your writing and creating a scribble within your writing.

Now; your response may be to look to the creature and physically move your hand to gently push away the creature and express to it, ‘Stop that action! Do not interrupt me! I am busy!’ And the creature may continue to nudge you, and you shall generate annoyance temporarily.

Now; in this moment in this hypothetical situation, what has occurred is you projecting your attention outside of yourself and concentrating your attention upon the creature and its behavior. You no longer are focusing your attention upon you or your choices. You are focusing your attention upon the actions and behaviors and choices of the creature, which denies you engaging your choices for you are no longer paying attention to you.

SHAHMA: Oh, yeah. I’m totally understanding that.

ELIAS: Now; in paying attention to yourself, this same scenario may be generated, and as the creature nudges you and interrupts your writing, you may acknowledge that you have created this interruption and you may offer yourself the recognition of your choices. Therefore in the moment, as you recognize that you have generated the interruption or it would not occur, acknowledge that and allow yourself to pay attention to what you want.

Have you created this interruption merely to be reminding yourself that you incorporate choice, or do you wish to incorporate a momentary interruption and pet the creature and express, ‘I have fulfilled my interruption and now I choose to be incorporating this action and continue my writing’? Or perhaps, ‘No, perhaps I do not choose to be continuing in the engagement of this writing. I have generated an interruption, and perhaps what I genuinely want in this moment is to be expressing affection, and this is the manner in which I choose to generate that expression.’

SHAHMA: I’m understanding that now.

ELIAS: But you shall not offer yourself objective information if you are merely concentrating upon the action of the creature. How shall you know...

SHAHMA: The creature is a way that I’ve interrupted myself.

ELIAS: Correct. How shall you know objectively what you are expressing to yourself and what you genuinely want in the action that you are creating if you are not paying attention to you?

SHAHMA: I see what you’re saying. So it’s the way that I’m viewing... Well, it’s kind of the same as viewing them as being outside of me.

ELIAS: Correct. But this is also the difference which is expressed in the common orientation, which generates challenge between creating outward objective imagery to offer yourself a reflection of what you are generating inwardly and projecting your attention outside of yourself. This scenario offers you the opportunity to view the difference of expression. In either expression, you are creating objective imagery. Therefore, you are projecting energy outward in a natural flow of your energy in association with your orientation.

Your objective imagery is to create the expression of the creature approaching you and interrupting you. But what you generate subsequently is what holds significance. For the automatic response which is familiar is to be projecting your attention outwardly, outside of yourself, and focusing your attention upon the instrument of your objective imagery – in this scenario, the creature – rather than allowing yourself to turn your attention to you and allow yourself to interpret your imagery in relation to what you are creating.

SHAHMA: Yes, I’m getting that.

ELIAS: This is the challenge, my friend.” (Laughs) [session 1024, March 04, 2002]

MARJ: “I was in a local store the other day, a handsome, I have to say, gentleman walked up to me and said, ‘Do I know you?’ and he kept saying that. He was so sure he knew me. We talked for a few minutes, and then we left the store.

My initial emotional communication was one of pleasure and excitement, so when I thought about it I thought perhaps I have set up a probability to meet someone who could be special in my life. I also thought that this was a validation to myself that that’s exactly where I’ve been exploring lately. His saying ‘do I know you?’ seemed to me that was me asking me if I know myself. Do you have any comment on those three things?

ELIAS: I may validate your impressions, but I may also express to you an explanation that this type of recognition is actually expressed throughout your physical dimension quite frequently. One individual may within a moment incorporate a partial objective recognition of another individual in familiarity. Generally speaking, this is a recognition that the individual’s energy expression is familiar, for you have incorporated other focuses together.

Now; in these scenarios, both individuals do not necessarily allow themselves the same recognition of familiarity within the same moment, although this does occur also at times. Generally speaking, it is more frequently expressed that one individual shall be recognizing the familiarity of another and the other is not as aware of that familiarity objectively.

Now; this also occurs in projections. Individuals may be encountering each other in projections in consciousness and one may allow themselves an objective recognition and recall of the encounter and the other may not.

As to your impression concerning generating a relationship with another individual in a romantic expression, what you have offered to yourself in validation in this experience is an expression that acknowledges that you are allowing yourself to become more comfortable and more aware of self and therefore are generating an outward expression of energy that allows you to more freely draw to yourself another individual to be expressing a romantic relationship with in more of an ease.

For as you continue to generate turning your attention to yourself and becoming familiar with yourself and allowing yourself a trust and an acceptance of yourself, you also automatically, as a natural by-product, project energy outwardly in relation to other individuals with an expression of trust and acceptance, and this allows a clearer avenue to draw to yourself individuals that you may choose to be generating a relationship with. (Pause)

MARJ: Was that me asking me if I know me?

ELIAS: Partially and partially not. Partially yes, and partially a genuine expression of the other individual in recognition of the familiarity of your energy.

MARJ: When I was meditating this morning for a few minutes, I saw an eye. I kept seeing that eye and I had the feeling that it was me looking at me. Does that make sense?

ELIAS: Yes. This is symbology that you offer to yourself in an expression of imagery that once again is merely your offering to yourself of validation that you are allowing yourself more to turn your attention to you.

MARJ: Great. Also, one evening when I was meditating I was thinking about trying to recognize my energy as opposed to other people’s energy, and I got such a power surge. I tried really hard to hang onto it until I could figure out whose energy it was, but it was so strong I had to stand up and walk around. I just came up out of the meditation. I couldn’t hold onto it. It was like I don’t know what I plugged into. I kind of think it was my own.

ELIAS: Correct.

MARJ: And it’s not what I’m accustomed to. I thought I knew what my energy was, on an even keel, and that was SO powerful. It’s hard for me to imagine that that’s me.

ELIAS: I am quite understanding, my friend. You have allowed yourself to become familiar with certain aspects of your energy in your physical expression associated with this one focus of attention. But as I have expressed to you all previously, you are tremendously more vast than this one attention. But in this, there are many expressions of EACH of your energies that each of you are not objectively familiar with.

In this, you allow yourself this experience quite purposefully in association with what we have been discussing, for in allowing yourself to momentarily experience the tremendous power of yourself as essence, you also reinforce your movement in acknowledging your abilities, knowing that you incorporate this tremendous power. You may tap into any aspect of yourself as essence to allow yourself to accomplish more of a recognition of your abilities within this physical dimension and more of a freedom associated with your choices in relation to what you want.

This is significant in relation to yourself, Grady [Marj], for many, many times you continue to express automatic responses in relation to yourself and many of these automatic responses that you generate are discounting of yourself. Therefore, offering yourself this experience to validate to you the tremendous power that you actually incorporate is an expression of helpfulness to yourself in NOT discounting yourself.

MARJ: Oh, thank you!

ELIAS: Or thank yourself! Ha ha ha!

MARJ: Yes, I’ll do that.

I’ll just continue along this line. I just wondered, for a while back, meditating, I would see things and come out of the meditation with ... bring something with me. But it seems like anymore I’m gone for about an hour and a half, two hours and I don’t objectively come back with anything I’ve seen or felt. I just have this feeling like, well, I just feel good and I know that I know something but I don’t know what it is. Does that make sense?

ELIAS: Yes. What you are incorporating is an action of allowing yourself to be turning your attention away from thoughts, and in that action you are merely allowing yourself to familiarize yourself with your individual expression of energy, and in a manner of speaking, resting in that in an expression of comfort. For as you continue to generate an expression of comfort and in a manner of speaking safety within your own energy, you shall also allow yourself to generate more freedom in trusting your choices.

MARJ: Thank you so much.

ELIAS: It is unnecessary to be turning your attention to thought or even imagery in these time frameworks. This is not to say that you are not generating a purposeful action and movement. The allowance of yourself to rest in the comfort of your own energy is quite significant, for this very much so reinforces your expression of trust of yourself.

MARJ: And here I thought I wasn’t going anywhere or doing anything.

ELIAS: (Laughs) You all generate quite strong associations with objective doing and producing, but you may be generating significant movement without necessarily producing an objective expression.

MARJ: Thank you so much.

ELIAS: You are quite welcome, my friend.” [session 1030, March 09, 2002]

FRANK: “... one thing that I had on my mind for this session was to explore the concept of creating what I would call a specific event, for example, as opposed to trying to create more financial prosperity or better health or something like that which are sort of broad-based, to attempt to generate something very specific, like I want somebody to call me next week with a job offer or something like that. Is that doable? How does that differ from everything else that I’m doing?

ELIAS: It does not differ and it is quite doable, in your terms. This also is merely an expression of trust, knowing that you create your reality and allowing yourself to relax and generate that type of manifestation, and you may be quite specific. What is key is trust and not doubting that you do incorporate the ability to generate this. What is also key is trusting that you actually create all of your reality and that it is not dependent upon the choices and expressions of other individuals, that YOU are generating it, and if you are generating it, there is no reason that you may not create specific manifestations.

You generate specific manifestations continuously, in every day of your time framework. You do not doubt your ability to be generating those specific manifestations.

FRANK: Okay, let me think about this. I know I won’t win an argument with you. (Elias laughs) I think I understand.

ELIAS: You generate expressions continuously, my friend, in association with what you want and incorporate little or no attention to thought process in relation to them and do not doubt your ability to generate the manifestations. You express to yourself, in relation to your beliefs, that you have learned how to generate certain manifestations or actions, and therefore now you know how to be generating them and incorporating little or no thought process in association with them.

But generating an action that incorporates another individual, you view as quite different, for you do not recognize that you are creating that also.

FRANK: Now you’re getting into it.

ELIAS: You do not recognize, in the cloud of your beliefs, that you do not RECEIVE money, you actually GENERATE the materialization of that, for you create it. You view yourself to receive it from other sources.

Your beliefs express to you that you do not create the expressions of other individuals. You do not create their reality. You do not create their energy expressions, but you DO create the physical manifestation and the interaction that occurs between yourself and other individuals. Therefore, if you want to be creating a manifestation of another individual telephoning you with an offer of employment in association with your business, this is your choice to be generating that.

FRANK: That’s the hard one for me and I suppose a lot of other people to understand, and it comes back to what you said about the part of ‘you create ALL of your reality’ as opposed to the part that you directly control.

ELIAS: It also is associated with your beliefs concerning how you generate your reality. You incorporate beliefs that expressions are learned.

Do you doubt your ability to operate your vehicle?


ELIAS: This is a physical manifestation which you generate, but it is expressed quite in alignment with your beliefs. You have learned how to operate your vehicle, and once learned you trust your ability to generate this movement and to manifest creating the vehicle to move. You incorporate little or no thought process in association with its operation.

Do you doubt that you may be generating the action of your partner coming to you and offering you a caress as she enters the door? Yes, for she creates her reality, and you do not create her choices [and] you also do not create her – but you do.

FRANK: That’s the part that I have trouble with, and I think probably a lot of people do.

ELIAS: Quite, for this is quite unfamiliar.

FRANK: Let’s put it this way. If I create her, then she creates me.

ELIAS: Correct.

FRANK: And if she creates me, then how do I create me? So, Professor Elias...

ELIAS: Ah! But you create you, and she creates another you. She creates herself, and you create another expression of her.

You directly interact with the projection of her energy expression. She directly interacts with the projection of your energy expression. But the physical manifestation that you are each interactive with in physical matter is a projection of YOUR perception.

FRANK: Let me stop you for a second here. So what you’re saying is, which you’ve said all along, this whole physical experience is real but in a way it’s not reality. I may decide that we take a trip to Hawaii and we go, but she decides to stay home. Somehow she experiences that and I experience her being with me in Hawaii.

ELIAS: Correct. And both are quite real, and you are interacting with each other’s energy expressions.

FRANK: Is this how probable realities get created? Is this how we spin off into new realities, that I decide one thing and she decides another, so now there’s got to be a split?

ELIAS: Not necessarily, although at times, yes. You may be interactive with each other’s energy expressions, and as I have stated previously, for the most part you do generate a physical reality which is quite closely associated with each other’s expressions. Generally speaking, you do not deviate much in your configuration of the energy expression into physical manifestation, and you do offer yourselves physical evidence in the time frameworks in which you are creating entirely different expressions. For you shall offer yourselves interactions in which you allow a communication to evidence to yourselves that you, individually, in a particular moment, have reconfigured the energy expression of the other individual in a very different manner than it was expressed to you.

FRANK: Let me stop you now. Let’s go back to my example. In my reality, she and I get on a plane, we fly to Hawaii, and we have a great time. In her reality, we stay home in the snow. What is the nature of this communication that you just described to sort of let each other know that I’m completely in a different area than she is?

ELIAS: Subsequent to your experience, within some moment, one or the other of you shall share a communication in energy with the other concerning your experience, and it shall be expressed by the other individual the difference of experiences.

In actuality, all of you generate these types of experiences. You merely do not necessarily generate that type of extreme. But you do generate evidence of these types of experiences at times in interaction with other individuals, in which you may express to another individual, hypothetically, ‘Ah, are you remembering of this experience that we incorporated at this time framework, and was that not quite jovial and humorous that we viewed this scenario together?’ And the other individual shall express to you...

FRANK: ‘We never did that.’

ELIAS: ...‘I am not understanding what you are speaking of – I hold no memory of this action.’

FRANK: (Laughs) That happens with my wife and me all the time!

ELIAS: Quite! It may not appear to you to be as extreme as the hypothetical scenario that you have presented, although this may be generated. But you all do offer yourselves evidence concerning the reality of perception and the unique individuality of perception, and that you are in actuality creating every aspect of your reality. You generate all of it, even the manifestations of the other individual.

FRANK: Again, that happens a lot with my wife, because we’ve got 25 years history, almost. She’ll say we saw this movie or that movie or this happened on that day, and I’ll look at her like, ‘What are you talking about? It never happened.’

ELIAS: Quite! For you are interactive with each other’s energy expression, but you may not necessarily be interactive with the ATTENTION of the other individual.” [session 1032, March 12, 2002]

ELIAS: “... Now; I shall also express to you, there are no higher or lower levels of dimensions. There are no masters, for there are no expressions of consciousness that are greater than any other. Therefore, you as essence are the same as any other essence, as all of consciousness, and are tremendous in your vastness. You incorporate many focuses of attention in this physical dimension and in other physical dimensions and in nonphysical areas of consciousness.

ADEL: Can the conscious me tap into that?


ADEL: How? I’ll be specific. I feel like the turns of my life now, the yo-yoing, the ups and downs, it seems like at some point I lost my strength to take care of me. The different spirituality things that I’m trying to focus on are to get my strength back so that I can just be strong for me and back my children or friends. But I feel like I don’t have my strength anymore.

ELIAS: Very well.

ADEL: I stay in relationships that in my mind’s eye are bad.

ELIAS: Very well. What you are generating now is shifting, altering your perception.

Your inquiry is how to be recognizing your power. The manner in which you accomplish this is to pay attention to you. This is a process. This is not to say that you may not generate this immediately, for you may. You all incorporate the ability to be generating ANY expression that you want immediately. But you also incorporate many, many, many beliefs that you align with that influence your perception and express to you that you cannot immediately generate what you want. Therefore, in regard to those beliefs and in recognition of them, you move in process, which is neither good or bad. It merely is a choice.

What is significant is becoming familiar with you, and this is no small task and may be quite challenging. For I may express to you genuinely, individuals within your physical dimension are extremely unfamiliar with paying attention to themselves. You think you are paying attention to yourself, but you are not.

Now; offering yourself information concerning beliefs is significant, for this is helpful to you in allowing you to become familiar with what influences you. You offer yourself communication continuously. There are many avenues of communication that you incorporate in this physical manifestation.

One of those avenues of communication is emotion. Emotion is not and is never a reaction. It is a communication. It generates a signal, which is the feeling. But once the signal has been offered, there is a message that is being generated also. The signal or the feeling is precisely that, a signal to gain your attention. The message offers you information concerning precisely what you are doing, what you are generating, and what is influencing that expression in the moment.

Now; what is the most significant and important action for you to incorporate is to pay attention to you. Pay attention to what you are communicating to yourself; pay attention to what you are doing. For what you are doing, you are choosing.

This is the challenge, for your beliefs express to you that you are not creating all of your reality. You may incorporate the belief that you create part of your reality but that situations, circumstances, societies, other individuals create part of your reality for you. Your belief also expresses that you merely choose what you are creating in the moments in which you create positive expressions – THOSE expressions you are choosing. Negative or uncomfortable expressions you are definitely not choosing! This is quite incorrect. You choose every aspect of your reality, and it is quite purposeful and beneficial. It may not be comfortable, but it is purposeful, for you are continuously offering yourself information to reflect you to you.

Now; I shall offer you a condensed explanation of how and what you create in reality as an individual focus of attention. Thought does not precede or generate reality. Perception creates your actual reality. Perception is a mechanism of you that actually projects all of your physical reality, and you manipulate that. This is your ability; this is the seat of your power, which is your question.

Now; individuals confuse themselves, for they generate a belief that thought creates reality. I may express to you, this may be in your mundane terms hit or miss. You may think and think and think and think and think and not create what you want, for thought is not a mechanism to generate reality. The function of thought is an objective waking mechanism, which is incorporated to translate. This is its function. It translates communications.

You communicate to yourself through inner senses, through outer senses, through physical manifestations in relation to your physical body consciousness, through emotion, through intuition, impressions, impulses. You create many, many avenues of communication to yourself, and thought is designed to translate those communications. But thought does not always accurately translate information, for it is dependent upon where you are directing your attention, and attention is not thought.

As an example, if you hammer your foot and you create pain, where is your attention?

ADEL: On your foot.

ELIAS: And in association with the physical feeling of pain. It is not upon thought.

This is an example of the mobility of attention and that it is not thought. It may be directed to thought, but it is not thought. Attention is you. Attention is your awareness, and that awareness may be moved. It is mobile.

Now; if your attention is concentrated upon thinking continuously, it is not directed to communications, and therefore the thought mechanism does not necessarily translate the communications accurately, for your attention is not directed to the communications. In this, the thought process shall attempt to translate information, but it may distort the information. Or it may translate, but generally, and therefore the information that you offer to yourself is unclear. If you are unclear, it is much more challenging and difficult to actually generate what you want.

Now; you mention that you wish to be recognizing your power, allowing yourself to direct yourself – which in actuality is the point – and that this lack of power or directing of yourself is affecting in association with your relationships with different individuals, be they family members or other individuals.

What do YOU want to express? I am not inquiring to be receiving an answer; I am merely offering inquiries that you may consider and allow yourself to shift your perception. For your perception is concentrated OUTSIDE, outside of you in association with other individuals. You concentrate your attention and your perception upon other individuals and what they are choosing and what they are doing, and as you concentrate your attention outside of yourself, you are not paying attention to what YOU are generating.

Every interaction you generate with another individual is a reflection of what you are projecting in some capacity and offers you the opportunity to view yourself, for you actually create the manifestation of the other individual. What you actually interact with directly is an energy projection from the other individual. What you interact with in physical matter, in flesh and solidity, is a projection of your perception. YOU create that, and you create the translation of the other individual’s projection.

I am not speaking figuratively; I am speaking quite literally. This is the nature of your actual reality. It does not appear this manner to you, for there are many, many, many beliefs that express that another individual is another individual and this is not you and you have not created this, for you do not create your reality. But you do, and there is no expression within your reality that you do not create.” [session 1120, June 22, 2002]

“BOBBI: This last year, I’ve been having a lot of discomfort all on my left side, whether it’s my teeth or shoulder or back. I’ve been trying to figure out why it’s on that side. (Elias smiles and starts nodding) I think, when it’s on that side, it has to do with other people ... why are you smiling?

ELIAS: (Chuckles) Quite understandable.

BOBBI: So would it be when I’m over involved ... not over involved, but over concerned with other people?

ELIAS: Partially. It also is directly associated with shifting. Your impression is correct in relation to other individuals, for it is a matter of shifting perception and moving your attention to you, but beyond that identification there are other layers. A significant layer of this imagery is associated with shifting perception in relation to gender energy.

The left is associated with male, intellect. The right is associated with female, intuition. Therefore as this shift also shifts the energy from the male gender of intellect to the female and intuition, you are offering yourself information through imagery in association with that shifting.

The male energy projects outward and this is quite associated with the common orientation. The female shifts to inward, to self. Which as I have stated, [this] is quite understandable. For in your shifting individually and associated with your orientation, in an attempt to aid yourself in moving your attention to you and shifting your perception, allowing you to become more aware of the inner communications, the intuition and impressions, rather than focusing your attention outwardly and not paying attention to yourself, you incorporate this physical manifestation as a trigger or a reminder to move your attention to you.

BOBBI: That’s what it seemed like, a reminder.

ELIAS: Correct.

BOBBI: I understand. So this kind of jumps to another question. I had a time period this year, probably starting this spring, where I was just mentally a mess for months. I was really foggy, couldn’t focus or remember things. It was very disorienting. At the time, I felt that my brain – which is my favorite thing (laughs) – was leaving me, which was very distressing to me. So part of my question was, was that sort of a taste of transition? Or was that shift related? It’s stopped now.

ELIAS: This is not associated with transition. This is associated with shifting perception.

BOBBI: So again, it’s the intellect thing.


BOBBI: I felt like I could not rely... For my whole life I have relied on my intellect to figuring things out and what to do about things, and I took it for granted. That was always my strong suit.

ELIAS: Correct.

BOBBI: And it was gone!

ELIAS: But if you are allowing yourself recall of the interaction which occurred prior to your experience in what you term to be early time framework of this year and my interaction with all of you in the group setting, our topic involved explanation of thought and its function, attention and movement of attention, and the association that individuals generate between attention and thought, defining attention as thought, and my explanation that attention is not thought and that thought is a mechanism that you incorporate in this physical reality which is associated with your objective awareness as a translating mechanism. (9) In this, it functions continuously, as I have stated, in like manner to your breathing and your heartbeat and your organs as they function naturally. Your attention is not always directed objectively to those mechanisms, but they are continuously functioning – so also is your thought mechanism. But your attention need not continuously be directed to the thought mechanism. There are other expressions that you generate continuously and those expressions are that which generate communication.

As I explained, thought does not generate communication; it interprets communication. In shifting, individuals begin to recognize that they do incorporate the ability to move their attention and offer themselves information not associated with thought. For especially individuals that incorporate the orientation of common, which are most individuals within your planet, your reliance upon thought to explain information to you is tremendous and at times excessive – and as I express to you ‘excessive,’ what I am meaning in this terminology is not that it is bad, but that it does at times generate confusion, for you are not paying attention to the actual communications, merely the interpretation or the translation of the communications, which without paying attention to the actual communications themselves, the interpretation or translation of them at times becomes distorted or inaccurate or incomplete.

An example associated with living artfully: were you to engage an activity of incorporating participation in audience of a ballet, and in that action you chose to disengage your sight, closing your eyes and continuing to participate in the audience of the ballet, you would be offering yourself partial information and experience through the participation with music and different sounds, but the main object of the event you would not be paying attention to. Therefore, you would offer yourself merely partial information, which may be inaccurate. You may incorporate a partial knowing of the story, but perhaps not an entire knowing of the story. Therefore in merely allowing yourself to incorporate the music, you are guessing at what is actually occurring. Whereas, if you are engaging all of your avenues to be inputting information in the event and your participation in the event of the ballet, you shall offer yourself a more accurate picture, and the information shall be clear.

In similar manner, as individuals occupy their attention so fully with the mechanism of thought, it excludes the source of the information, which is the communication. Therefore, the thought becomes similar to merely the music, and you are guessing at the accuracy of what you are interpreting, just as you must interpret with the music what is actually occurring in the moment, for you are not participating in the visual event and the ballet is a visual event.

In like manner, if you are not listening to your communications and moving your attention to those communications – which are not thought – as you subsequently move your attention to thought to translate and interpret what you have offered to yourself in communication, in that movement you allow yourself more clarity. But without the attention moving to the communications, you leave area for misinterpretation, confusion, inaccuracy of translation, and your clarity becomes a fog.

Now; your experience was related to your assimilation of that information which was offered at that time. As you began to assimilate that information more and more – which also is not accomplished through thought – you began to generate shifting your attention, moving your attention, allowing yourself the recognition that your attention is mobile, that it is possible to move your attention. It may have been uncomfortable temporarily, but it also was a purposeful experience, allowing you the opportunity to understand that your attention may move and that there are other manners in which you may function and that your information is not supplied by your thought process.

BOBBI: That’s what it was like. It was like operating in a whole different way than I was used to.

ELIAS: Correct.

BOBBI: That was part of the disorienting part of it, because it was so unfamiliar. The way that I used to do things just did not work anymore.

ELIAS: (Nodding) Correct, and this also was a purposeful experience that you offered to yourself, for as I have been expressing to you all, you are actually shifting and that which you view to be old familiar movements do not fit in your shifted reality. In a manner of speaking – not in absolutes, but in a manner of speaking – it is necessary that you recognize that these old familiar expressions are inadequate and do not fit. But it is also important that you offer yourselves experiences of unfamiliar to allow you that movement beyond fear into the unfamiliar.

Which, as I have stated yesterday, not all of your experiences may be comfortable. This is not to say that they are not quite beneficial and that you may not offer yourself tremendous information; you move information into reality through experience. Without the generation of experience, whatever information you offer to yourself remains concept. But as you generate experiences, you move into a shifting of perception and you generate an actual reality, which is quite significant.

As I have stated, our exercise yesterday was quite purposeful. (10) Not in association with yet again another automatic response of associating recent experiences, but genuinely allowing yourselves to examine what has been your most familiar automatic response throughout your focus – as with yourself, that automatic response of analyzation which you generate in all types of scenarios, a reliance upon thought as a communication, and a continued belief you align with that thought creates reality and in that precedes what you generate in actual physical reality.

If you may identify a want and you may think of this want, you may concentrate upon the thinking of this want and therefore generate it – which is quite iffy. (Elias smiles, and Bobbi laughs) Perhaps you shall and perhaps you may not, for it is not an absolute and thought does not generate reality. But in many years of your philosophies and even prior to your philosophies, as a small one prior to philosophical information that you have offered to yourself, your reliance upon thought as a generating mechanism of reality has been quite strong and therefore [is] your most familiar automatic response to any given scenario – in interaction with other individuals, in interaction with yourself, in interaction with circumstances, creatures, even objects... (Smiles and nods)

BOBBI: This is very true. (Elias chuckles) I’ve always been comfortable with it, though!

ELIAS: And I am not expressing to any of you that any of these automatic responses in their familiarity are wrong. The significance of the examination of that is that you may offer yourselves information and familiarize yourself with your movement more clearly and therefore generate a clearer understanding of HOW you generate your reality and therefore also offer yourselves choices.

In this, understand once you genuinely become familiar with what you generate, what you do, what your automatic responses are, you may choose to continue with those types of expressions, for you generate them in preference, as you have stated. But they move from automatic responses to choices, which is quite different.

Your recognition that this is a preference of your method is significant, for you recognize that it is a preference and this offers you not merely the opportunity to be accepting of your choices, but to recognize the difference of other individuals’ movements. As they may choose differently, you dissipate the judgments associated with yourself and associated with other individuals, for you recognize that this is YOUR preference. It is relative to you. In your common vernacular, it is a working mechanism for YOU, but it is acceptable if it is not with another individual.

BOBBI: And that was brought home in your talk yesterday. It was really excellent. (Elias chuckles and nods) Thank you, that really clears that up. It was a very strange summer.

ELIAS: (Chuckles) Much movement has occurred; tremendous shifting has been occurring.

BOBBI: Yes, it has. Not always comfortable, but in hindsight I guess it’s worth it.

ELIAS: And as you continue shifting and generating your movement, you shall also begin recognition concerning uncomfortableness, and in a manner of speaking, how these types of choices play into your shifting, for they are quite significant.” (Chuckles) [session 1168, October 27, 2002]

JON: “I’m basically interested to know more in depth what is going on with how attention and the choosing aspects work. It seems like there’s an inner attention which is different from my waking conscious attention. The inner attention is sort of like a smooth muscle which is constant and automatic, like a heart. My waking attention is sort of like an arm muscle. It’s like this sort of strong background attention which is generally focused strongly, like the police.

I want to sort of imagine a giant fire hose shooting water at a wall of jars that are beliefs, and once the water hits, they’re eliminated. It objectifies them. Acceptance of the beliefs makes it possible to aim the water in other different directions to again objectify other beliefs. Focusing on myself in the present moment gives me the opportunity to do that.

It also seems like in some cases when you align with a belief, you align with it for some reason, and that reason has to be dealt with also at some level before you can effectively shift your attention away from it.

That’s sort of my conception of what’s going on at the moment. I was wondering if you could correct me or add anything to that.

ELIAS: I may express to you that you have presented an interesting and accurate analogy of attention in relation to movement and beliefs.

In this, you may recognize that you may be intentionally directing that water flow to the jars and choosing which beliefs you shall be expressing, recognizing those which are expressed in automatic responses and thusly allowing yourself a new recognition that you may intentionally direct your choices in relation to your beliefs and which beliefs you choose to be expressing and aligning with in association with your preferences, but also incorporating a genuine objective recognition that these are your choices and that other individuals may express different choices. In acceptance of your choices, recognizing that these are expressions of your preferences, you do not generate the judgment in relation to your own choices or to other individuals’ choices.

JON: In that moment when I choose and direct the water stream in different directions, I’m sort of curious how to do that really effectively. Let’s say I wanted to do something like teleport or morph a table into a steak. What can I do within myself to make that happen? I’m also curious, why is it easier to do that in dream state than it is in physical reality?

ELIAS: You express less constraints or restrictions upon yourself and your abilities within dream state than you do in waking state. You also incorporate less of an expression of linear time in dream state than you do in waking state. You allow yourself more of a flexibility in dream state, and you express more of a rigidness in waking state.

Your association with time is quite significant also, for time is the factor that enables you to generate physical manifestations, actual matter. Therefore, you may be incorporating more of a challenge in reconfiguring physical manifestations in waking state in your objective reality, for you automatically generate an expression of time in alignment with the design of your physical dimension.

Now; this is not to say that you may not bend that expression of time or that you do not incorporate the ability to reconfigure the manner in which you are manipulating energy in association with time to be generating these types of manifestations. It may merely be more challenging in waking state, for your beliefs associated with your abilities are strong and your familiarity with the movement of time is quite strong also.

In this, allowing yourself to relax your attention and incorporate more flexibility in the movement of your attention and also incorporating more of a flexibility in your association with time shall be quite influencing of your perception, therefore allowing you to accomplish these types of actions in waking state more easily.

As an example, individuals do allow themselves to incorporate an actual physical action of levitation. The manner in which this is accomplished is to be bending the perception of time and allowing the self to incorporate a specific type of relaxation that relaxes certain expressions of the perception to defy strongly expressed beliefs, in a manner of speaking, and therefore move the attention to different beliefs that are not generally expressed by the individual. For you incorporate all beliefs within all belief systems; therefore, it is merely a matter of moving your attention and choosing to express different beliefs.

JON: When you were talking about this relationship with time and bending time and how that affects the physical creation of matter and physical reality as different from in dream state, I guess I’m not really sure what question to ask but can you kind of clarify? I’m not exactly sure what time is, I guess. What’s going on there?

ELIAS: Time is an element of movement.

What you incorporate in action as consciousness as you choose to be manifesting in this physical reality is an action of generating things from nothing. For consciousness, and you as essence which is consciousness, is not an entity; therefore, it incorporates no form. Therefore, you are generating actual forms and physical manifestations from no physical manifestation and no form.

Therefore, you incorporate this element of time within your physical reality, which generates a type of thickness of energy, which allows you each to configure energy of consciousness within that thickness and therefore create actual physical manifestations. The manner in which you bend time alters your manifestations, but it is also an incorporation of how you direct your attention.

In this, if you are incorporating a faster vibration of time, physical manifestations may appear less solid. If you are incorporating a slower vibration of time, physical manifestations may appear much more solid. Figuratively speaking, time is a type of cloak which surrounds links of consciousness, energy, and therefore generates form.

JON: When you say ‘bending time,’ would you be speeding up the vibration or slowing it down? Is that what you mean by ‘bending?’

ELIAS: Yes, and moving your attention also.

JON: (Inaudible)

ELIAS: Correct.

JON: So if I wanted to levitate, it would help to increase the vibration of time to a higher rate?

ELIAS: Yes, and also to move your attention to not be expressing the belief of gravity. The movement of your attention also is the manner in which you shall alter the configuration of time, which you actually incorporate this action much more often than you notice.

You incorporate this action of bending time or allowing yourself more of a flexibility of time in association with your attention quite frequently, in actuality. You merely do not pay attention to what you are actually doing that generates that expression. Frequently you may express to yourselves that time may be moving quite quickly or it may be moving quite slowly, and you briefly notice but you do not pay attention to what you are actually doing that generates that alteration of time.

You express, generally speaking, to yourselves that time remains the same and your perception of it is different, which is quite amusing, for your perception is what generates the alteration of the factor of time itself. Therefore, they are not separated. In this, your perceptions do generate different expressions of time in relation to how you are directing your attention.

Therefore, if you are allowing yourself to become more intimately familiar with yourself and what you actually generate within your physical reality, what you actually do in all of your moments, you shall also begin to offer yourself clearer information as to how you create certain actions and what influences certain expressions and experiences. In generating more of a clarity in familiarity of yourself, you also may allow yourself to generate experiences intentionally in expressions that you want.

JON: I’m just curious; if I’m focused more on the present moment, does that have an effect? Like the more I’m focused on the present, does that affect the rate of time at all, or is it a different attention that affects the rate of time?

ELIAS: This is one manner, yes.

JON: That would slow it down, by concentrating on each moment?

ELIAS: It may or it may not. It is dependent upon how you are directing your attention. This is one manner in which you may be reconfiguring your expression of time. There are many manners or methods, so to speak, of moving your attention to be affecting of the configuration of time.

JON: If I move my attention away from the belief in gravity to one where I do not believe in gravity, but at the same time I move my attention so that time slows down rather than speeding up, I’m assuming that would make it impossible to levitate, basically. It probably would be a little more difficult to levitate.

ELIAS: Not necessarily, for you may choose to be configuring time in a slower manner to offer you the opportunity to extend the experience, so to speak.

In this, be remembering, you shall not be moving your attention in a manner in which you express that you do not believe gravity. You are merely acknowledging, yes, you do incorporate a belief of gravity, but you also are allowing yourself choice and therefore allowing yourself to direct your hose to a different jar; recognizing that the other jar continues to exist, but in this particular moment your attention is focusing upon a different jar.

JON: Okay, I can see that. Well, thank you very much.” [session 1194, November 24, 2002]

ERIN: “... Another thing that I’m thinking about recently, I’m not sure how to formulate into a question but I’m going to try. I feel like with my own movement right now I’m confused about the difference between consciously directing myself versus just trusting and allowing myself. It doesn’t seem like there actually is a conflict between those things, but it seems to me right now like there is.

ELIAS: You are correct. In actuality, there is no conflict. But the reason that you are experiencing confusion and some expression of conflict is that you are complicating.

In this, you are attempting to separate what you think of as different actions, and in actuality they are not necessarily different actions. For in paying attention to yourself and trusting yourself and allowing yourself the freedom of your expressions, you are directing of yourself intentionally. What may appear to be confusing to you is the action of intentionally choosing specific directions and knowing what you want to be accomplishing in those directions and intentionally creating that.

Now; as I have stated, in actuality there is no conflict between allowing and directing. It appears to you as being conflicting or confusing, for the action of intentionally directing of yourself requires an intimacy of familiarity with yourself. In this, you generate that intimacy and knowing of yourself in the action of paying attention to all that you are communicating to yourself continuously, paying attention to what you are doing, and also paying attention to your thought translations. All three actions are important and move together harmoniously if you are moving your attention to be incorporating all three actions.

Now; in this, it is also necessary to be holding your attention in the now and [to be] aware of all of these actions as they are occurring in the now in each moment. Once you are allowing yourself that flexibility of your attention, you are aware of the influences of your beliefs and you are also aware of your choices. Therefore, it IS an expression of trusting yourself and allowing your energy to move in your directions that you want naturally and freely, and it does not require tremendous thought processes in analyzation of what you are doing or what you want. You merely allow yourself to express freely, and this is expressed through your trust of yourself.

Now; in this, as you continue to practice holding your attention in the now and paying attention to these three aspects of yourself, these three functions of yourself, it shall become easier and more familiar and you shall experience less confusion and conflict. It is merely a matter of not complicating the process, in a manner of speaking. (20-second pause)

ERIN: It seems like now that I’m finishing with school, I’m going to be able to engage with all of this information, and understanding and practicing with my attention. I’m just very excited about becoming involved with all of this. (Elias laughs)” [session 1220, December 20, 2002]

ELIAS: “You are not your mind; you are not your brain. You are not your physical manifestation of the sum of the whole. You are not your thoughts. You direct all of these expressions, but they are not you. They are expressions of you. You are the attention, and you move in many different directions. And you are correct, Rrussell [John], that your attention moves in many expressions simultaneously, not merely one singular direction, which I have expressed many times. But this idea of you as attention is also unfamiliar and therefore is somewhat difficult to be incorporating an objective understanding of, for generally you view yourselves to be what you see.

You associate yourself and your identity in relation to your physical body manifestation, your gender, and your mind. But what is your mind? Your thoughts, and your thoughts are a mechanism with a different function, but no different than your heartbeat or your breath. It is a function. It is a mechanism, an objective physical expression associated with your physical manifestation, your physical body consciousness. It is not you. It is a mechanism of you that you project. This is the reason that I continue to express to you all to pay attention to you.

Now; let me express to you that you may be paying attention to actions and not moving your attention to thought. You each incorporate time frameworks in which you may be quite focused in your attention and you may not necessarily be listening to thought. And were you to be questioned, your response would be that you had been incorporating no thought, blank. You each incorporate these types of experiences which is an evidence to you that thought is not attention.

RODNEY: What’s the relationship between our objective awareness and attention? They’re not the same are they? Or are they?

ELIAS: No. They are not.

RODNEY: They are not the same.

ELIAS: No. Attention is you.

Now; you choose to participate in this physical manifestation in this physical reality. Therefore, you also choose to participate in association with the design and the blueprint of this physical dimension. In this design, it incorporates duality, not to be confused with duplicity. Every manifestation within your reality incorporates an aspect of duality or an association with duality.

Now; in generating a physical manifestation of yourself as an attention, you also generate a duality of awarenesses. One subjective, one objective, which are natural complements to each other. They move together simultaneously. One does not follow the other.

In this, your attention moves. You move your attention, as yourself, in association with the objective or the subjective expressions. They also generate different functions in association with the duality of your reality, your physical dimension.

What are the base elements of your reality?

RODNEY: The base elements?


RODNEY: Emotion...

ELIAS: Correct.

RODNEY: ...sexuality.

ELIAS: What are the base elements of your awareness? Subjective, objective. What are they? The reflection of these two base elements of your reality.

RODNEY: How so?

ELIAS: Subjective: emotion, communication. Objective: sexuality, physical manifestation. Therefore the function of the subjective is communication in many different forms. The function of the objective is to create physical manifestations, objective imagery.

The subjective is attentive to one subject within any time framework or any moment. The objective is the manifestation of abstract imagery. This provides the creativity. For the subjective expresses one subject matter, the object generates thousands of expressions of that subject matter, both in association with exploration.

RODNEY: Getting back to attention, in relation to all of this. I suspect that I have maybe not a clear idea whatsoever of what real attention is. I want to ask you, when John started speaking my awareness immediately was shifted from something else to what he was saying. My sense of myself is that that’s a shift in my attention...

ELIAS: Correct.

RODNEY: when I’m aware of what I’m aware of, is that an indication to me of where my attention is, at least in that moment?


RODNEY: But I have other attentions that are subjective?

ELIAS: No. It is a matter of movement of attention.

RODNEY: Does that mean that my attention is singular, and that it moves from one thing to another?

ELIAS: Not necessarily.

RODNEY: I can be attentive to more than one thing at a time?

ELIAS: Correct.

RODNEY: So if I’m aware of these three things, I drop one and pick up another.

ELIAS: Correct.

RODNEY: So it is singular in a sense.

ELIAS: No. (Quiet laughter)

RODNEY: Time-wise.

ELIAS: Not necessarily. It is a matter of direction, and this also is associated with our discussion previous to our break in association with knowing what influences you, what are the expressed beliefs and what are the preferences, and therefore what is influencing your attention in how it moves, how YOU move as the attention.

If you express a preference or an interest in a particular action or subject matter, you shall gravitate to that subject matter and move your attention more quickly in association with that type of action. If you do not generate an interest, so to speak, in another subject matter, you shall be less likely to move your attention as quickly to that.

If this individual is engaging a conversation with another individual and is speaking of a business arrangement and you do not necessarily incorporate a preference for that subject matter, you shall not move your attention as quickly to fully clearly engage that information. You may move some of your attention, not very clearly, to incorporate some of the information which is being discussed.

Another individual may be incorporating another conversation of different subject matter concerning an experience that the individual has generated in association with an encounter with a ghost, and perhaps you express more of a preference or an interest in that subject matter. You may continue to incorporate some of your attention in this conversation, and also some of your attention, more of your attention, in relation to this conversation and receive the information from both simultaneously.

RODNEY: So it’s not only not singular, it’s a complex thing that kind of flows with multiple inputs and recognition.

ELIAS: Correct. Now...

RODNEY: If I am going to dedicate some time to looking to examining self, being with self to see how attention moves, I would be inclined to pick very singular events as a starting place, just to see how I jump from one awareness to another.

ELIAS: Individually perhaps you may engage that type of action. That also would be associated with you individually and your preferences.

VERONICA: And in studying his awarenesses, where then does thought play into that? How does he or any of us know whether it’s thought or whether it’s true awareness? Is this the truth or is it just my thought because of my belief systems? Is there ever a truth?

ELIAS: Truth in association with your physical dimension incorporates little interplay in your expressed values. Truth is not what you assess it to be. There are many truths within consciousness, but the expression of them within your reality appears to be insignificant.

The one truth that you somewhat value – somewhat – is love. But I express to you that you ‘somewhat’ value it for, for the most part you incorporate an incorrect definition of it as a truth; therefore your understanding of the truth of love is limited.

Most truths that hold within consciousness you would deem to be insignificant and not necessarily valuable to your exploration within this physical dimension, for you are more familiar with the expression of beliefs.

Is there an expressed truth in beliefs? No. Do you seek to find the expressed truth in beliefs? Yes, and this is your snare. For there is no expressed truth in beliefs, and this is what you are moving into an awareness of in the action of this shift: being aware of your beliefs, recognizing that they are not your enemy, they are merely the design of this physical dimension, and you are not singular and you are not merely this one attention. You are essence, and as essence you incorporate countless, literally numberless, attentions.

This particular physical dimension, as I have stated many times, is one of the most intricate physical dimensions within consciousness, offering you the opportunity to view yourself as essence as mirrored in your actual physical manifestation, for you are so very diverse within this particular physical dimension.

You all are aware that even if you define your attention as thought ... which to this point most individuals have, for you have incorporated an incorrect definition of attention and of thought and of communications. But this also is the point of this shift, to be redefining, and therefore redefining your reality. But in this, within your manifestations as what you view yourselves to be, human beings, in any one time framework or moment you may move your attention in association with MANY expressions simultaneously.

(Looking at Veronica) You incorporate the role of a mother. In any one moment you may be moving your attention to yourself incorporating an action of tidying your home or engaging a meal, and your attention may also be directed to your small one and what is being expressed, and you may be aware of your television or your recordings; you may be aware of alterations within light within your room. All of these actions are occurring simultaneously, and you are aware of all of them simultaneously.

Each expression of that awareness is a movement of an aspect of your attention in a different direction. In similar manner as essence, there are numberless attentions that are being expressed simultaneously. Incorporating an awareness of ANY of these expressions does not diminish you as you, and you cannot separate any of those attentions or any of those awarenesses from you as you.

VERONICA: Because they’re all you.

ELIAS: Correct. Therefore, you do not absorb any of these awarenesses into yourself to incorporate yourself as your whole self, correct? You already are your whole self. You are merely moving your attention to incorporate awarenesses objectively – (looking at Rodney) the difference of attention and awareness: receiving the information and acknowledging, recognizing.

RODNEY: Noticing.

ELIAS: Yes, this is the awareness objectively. But the attention has been directed to many different areas and actions simultaneously.

In like manner, you as essence incorporate, even within this one physical dimension, many focuses of attention. They all occur simultaneously; they are all you. They are different expressions of you, for they are different awarenesses of you, different directed attentions.

MALE: It sounds to me like attention would be synonymous with consciousness. We are attention; we are consciousness. Therefore we direct our consciousness, or something.

ELIAS: Figuratively speaking, in relation to what you know and understand within this physical reality. For attention may not necessarily be defined as that within consciousness, not associated with a physical dimension or a physical reality. But in a manner of speaking, yes.

RODNEY: ... In investigating my sense of what my attention is and how it moves, you told us to discover that part of ourselves that makes the choices. It seems to me that choice and attention are intimately connected. Would you comment on their relationship to each other?

ELIAS: Yes, you are correct.

Now; this also is a differentiation of awareness, objective awareness. For your attention steers your perception and therefore is the director of your choices, but you may not necessarily incorporate an objective awareness of where you are directing your attention.

FEMALE: So is that what you are telling us to try to do, to be objectively aware of where our attention is moving and how it’s moving, and from that point we’re going to, in the present, notice how we’re reacting to it and then recognize our beliefs, and in doing all of that we’re going to lessen our trauma?

ELIAS: Yes! (Laughter) Which appears quite simple, does it not? (Much laughter)

JON: Where does my subjective awareness generally place its attention in proportion to my attention?

ELIAS: Your attention, generally speaking, is for the most part equally distributed between the objective and the subjective. At times, you may move your attention slightly more to one or the other.

Within your sleep state, your attention moves slightly more to the subjective action, and within your waking state your attention moves slightly more to your objective, but not extremely. It is not what you think, that in your sleep time your attention is entirely focused upon the subjective movement and within your waking time your attention is entirely focused upon your objective awareness. This is not the situation. It is a slight leaning to one or the other within these two states.

JON: My subjective awareness, does it generally focus its attention on the beliefs I’m aligning with? Or does it have some other activity that’s going on?

ELIAS: It is a combination of what you choose to be exploring within that time framework, your direction and the beliefs that are expressed in association with that direction and identifying them; and the objective expression of that is to generate imagery in many, many, many different manners.

JON: Does my objective awareness then ... well, I guess I do communicate to the subjective awareness even though the subjective awareness is supposed to be the communicator, but I guess since I am subjective as well, I automatically communicate to that, and that’s how I’m able to shift its attention.

Let’s say I wanted to shift to a different belief. I really want to do that with my subjective attention, so I go through this process and I notice what my beliefs are, I address to them and so forth, and then I want to shift my attention to a different belief. I guess I would have to do that at the subjective level?

ELIAS: The subjective and the objective complement; they move in harmony. One does not follow the other. They move together. They merely express different functions, different actions, but they move in complement together. Therefore, it is not a matter of shifting your attention to the subjective and generating some action which the objective shall follow. It is a matter of paying attention to you. You ARE the attention. Generate an awareness of that attention.

As I have stated, the subjective movement and expressions, contrary to what you think, are not hidden from you. You merely do not notice. You are not moving your awareness objectively in association with the attention of the subjective movement, but it is not hidden from you; and the manner in which you become objectively aware of what you are expressing subjectively is to pay attention to what you do. In paying attention to what you do, you offer your thought mechanism more accurate information, and it shall more accurately translate to you what is being expressed and what your direction is and what you are creating.

Your thoughts do not always match what you do. You may think, ‘My desire is to walk across this room. My desire is to walk across this room. My desire is to walk across this room now. My desire is to walk across this room.’ And you stay seated and you do not move, and you do not incorporate the action of walking across the room. Your thoughts are translating information but inaccurately.

They may be translating information in association with how you are moving your attention, but your attention may be projected outside of yourself; and perhaps you view within your visual capacity some object or an individual across the room that you think you want to engage, for what you are actually communicating to yourself through your visual sense, which is an avenue of communication, is an attraction or an appealingness, a draw to some object or individual across the room, but you may merely be recognizing that attraction through that particular sense. That is not to say that your desire is to move across the room. You have inputted information and you have mistranslated it, for your attention is not being directed to what you are actually doing and what you are actually communicating to yourself in relation to what you want.

You misunderstand information that you offer to yourselves, for you offer your thought process incomplete information and therefore it expresses incomplete translation.

RODNEY: I’m noticing myself and my attention, which is focused very much on you. I decided to alter that attention, and I focused on Frank as I was focusing on you. Thirty seconds later, he reaches forward and touches the back of my hand. (To Frank) Now, were you aware that I was...

FRANK: I wanted to communicate with you, that’s why I did that. So there was a thing, sure.

RODNEY: Was he responding to my shifting my attention, drawing him in? Because then you immediately said we draw what we focus our attention to.

ELIAS: In actuality, my statement of draw was not that you draw what you are focusing upon, but that you may misinterpret a draw as a desire and that your thoughts may offer you incomplete translation.

RODNEY: Are my thoughts incorporating a lot of mistranslation here? (Laughing)

ELIAS: Now; what I may express to you in this exchange is that you project an energy outwardly that is received by another individual. It is the other individual’s choice how they shall be responsive or if they shall be responsive, but the energy has been received. Generally speaking, the other individual shall be responsive, and it is your choice how you shall receive their projection of energy. This is the manner of exchange. You move your attention, you project energy, and you receive energy in similar manner to what you project.

RODNEY: One more quick question: you used the terminology ‘paying attention to your attention.’ Can I use the word noticing there, noticing attention?


RODNEY: Because I get kinda caught up in a big swirl...

ELIAS: Very well.

RODNEY: ...when you say ‘pay attention to attention.’

ELIAS: Very well.

RODNEY: Thank you.” [session 1290, March 15, 2003]

ANNE M.: “How do you pay attention to yourself and everybody else, all at the same time?

ELIAS: Ah, and you may!

ANNE M.: I haven’t managed to do that.

ELIAS: Ah! I am aware. Most of you may incorporate a moment in which you recognize you have accomplished this action, and you surprise yourself and you excite yourself for you notice, ‘Ah! I have paid attention to myself and I am also paying attention to all that is about me and to another individual.’ But it is infrequent, and it may be so very momentary that your memory of it is quite fleeting.

You automatically, naturally – naturally – pay attention to what is occurring outside of yourself. What are you incorporating in this moment? You are listening to me. Your attention is being projected to me and listening to what I am expressing to you.

Now; simultaneously you may be listening to me [and] you are also translating, for you are thinking. Your thinking mechanism is being paid attention to. Your attention is moving – your attention is not thought – your attention is moving in this moment. It is moving to me and to your thoughts and to what I am expressing and to your thoughts which are translating. Your thoughts are also translating some communications that you are expressing to yourselves in questions and in other evaluations concerning what I am expressing to you. Therefore there are many actions that are occurring presently in this now with each of you.

Now; that is a familiar action. That is not necessarily paying attention to you. You THINK that is paying attention to you, for you recognize that your attention is moving between myself and your thoughts. What else is occurring within each of you, other than your thoughts – not to eliminate your thoughts, but to be incorporating the continuation of your translation mechanism with your thoughts, but also noticing what other expressions are occurring?

Are you experiencing calm? Are you experiencing tension? Are you nervous, are you anxious? Are you uncomfortable? Are you excited? Are you neutral? Are you aware of the other individuals surrounding you? What is your body consciousness experiencing? Are you warm, are you cold? Are you perspiring? Are you tense? Are you relaxed? These are all communications. What do you want?

As I am interacting with you, this is an example of what you experience of every day of your focus. You are interactive in some manner, either with each other, with other individuals, with your environment, with creatures, with plants, with materials. You are interactive with some element of your reality in each of your days. In this moment you are interactive with myself; therefore, let us engage the example of how you pay attention to yourself as you are engaging another individual or any other aspect of your environment.

Now; we shall practice together. Each of you attempt to be paying attention to yourselves as you are also listening to myself.

Now; the key in what I want you to be paying attention to is what you want in this moment – not what you think you want, but what you are each expressing to yourselves in this moment of what you want while you are also participating with myself. (11) And I shall not accept any answer of ‘I want to be engaging conversation with you, Elias’ for you are already accomplishing that, and that is general and that is a common theme in this room. But each of you also, in listening to yourselves, are expressing some want in this now. This is what is unfamiliar to you. This is how we begin to exercise your freedom. Therefore, what do you want?

ANNE M.: I want to understand.

ELIAS: You want to understand.

KATRIN: I want to listen to you to get more relaxed and find out about...

ELIAS: ‘To become more relaxed.’ Are you not relaxed?

KATRIN: I am relaxed, yes. I think I want this freedom you’re talking about...

ELIAS: Ah-ah-ah-ah! No, no, no, no, no! (Laughs loudly)

KATRIN: This is my genuine...

ELIAS: But this is an example. For most individuals express in the like, that they are waiting for this event of this freedom, and this is not the point. It is to be engaging now, not to be waiting for the spark and then suddenly you have found it, you have grasped it. That becomes another truth. And once that becomes another truth, what occurs? Separation and judgment, for if every other individual within your physical reality has not grasped that spark also, you have accomplished better, and they are slow and they must catch up for they are lagging behind in the race – and this is not a race.

JENS: Are you sure? (Laughter)

ELIAS: I am! (Laughter)

... Very well! And I have engaged exchange with two individuals identifying what they want in this present now, and there are many others present. What do you want?

FEMALE: Magic.

ELIAS: Magic!

FEMALE: All the time, magic.

ELIAS: Ah! Very well. (To Balbina) What do you want?

BALBINA: To be able to decide what the natural laws do instead of being victim of them. So if I want to fly, I fly – if I want to go through walls, for example.

ELIAS: Very well.

LISBETH: I want to get the freedom.

ELIAS: You want to have the freedom. You want to ACQUIRE the freedom. But what do you want in this moment?

LISBETH: I am not aware that I want... (The rest of the statement is lost in the sound of a passing vehicle.)

ELIAS: (To Gerhard) And?

GERHARD: In this moment I want to get an idea of what I want. (Loud laughter)

ELIAS: (Laughing) Very well! And Sebastia, what do you want? (Grinning) You want your glass of water. (12)

(To Anne S.) And?

ANNE S.: I want to understand myself.

ELIAS: In this moment, what do you want? What is your physical expression? What are you doing within yourself? In this moment, what do you want?

ANNE S.: To understand what you’re saying, what you mean, and I want to learn from this moment.

ELIAS: What do you want to learn?

ANNE S.: Everything.

ELIAS: Ah, the secrets of the universe! Ha ha ha ha ha! (To Marlies) And you?

MARLIES: I want to go to the toilet. (Laughter)


Now; I shall be acknowledging of this as a fine example of paying attention to what you want in this moment and also engaging conversation with myself, for you are paying attention to what you are actually engaging in this moment. It may appear quite simplistic, but in actuality how very often do you dismiss what you want in the moment for you are engaging an interaction outside of yourself?

You want to engage a bodily function now. But how often may you be presenting such a simple example to yourself and not act upon that want dependent upon the situation? You do not wish to be rude; you do not wish to miss a word. Therefore, you shall dismiss your want and override that for there is another want that is being expressed that you want to be listening to the interaction. But you may incorporate both, for you may express to myself, ‘Elias, I want to engage the bathroom,’ and this is not a question. You are not inquiring of my permission, for you need not my permission.

MARLIES: But the other persons then have to wait.

ELIAS: (Humorously) Ah! Therefore you are creating their reality also, and you are all victims now!

MARLIES: Of me! (Laughing)

ELIAS: Yes! (Humorously) How immensely powerful you are! (Chuckles)

ANNE M.: Well, she could go to the loo and ask you, for instance, ‘Do you mind stopping for a moment while I go to the loo?’ And I could easily say, ‘Actually, she can go to the loo but I want to continue to listen, so can you please continue to talk?’ So at that point I guess you would say, ‘I’ll do whatever I want to do’? Is that the case?

ELIAS: Correct, but the point is what YOU want to do. The point is listening to yourselves and not being directed by other individuals’ choices, but cooperating with each other even if you do not agree. Cooperation does not require agreement. You may cooperate with each other and not necessarily agree. It is the acceptance of difference.” [session 1398, July 19, 2003]

MARLENE: “... can [you] help me and give me any suggestions as to what challenge I’m going through right now. (Pause)

ELIAS: ... express to me identification of your challenge.

MARLENE: Trying to understand, if I’m creating my reality and everything I see objectively outside of me is a reflection of what’s inside of me, how do I ... I get confused about who else is in my reality.

ELIAS: There are many, many, many individuals that are participating in your reality. The manner in which you generate reality in this physical dimension is through energy; each of you projects energy. You create your own individual physical manifestation of yourself, a reflection of essence, which you are. You interact DIRECTLY with other individuals’ energy projections, which is an expression of themselves in any particular moment. You receive that energy and you generate an actual physical manifestation of the other individual.

What you see physically of another individual is what YOU create. This is not to say that the other individual is not quite real, but what you are interacting with is an energy projection from the other individual, and you create the actual physical projection, similar to a hologram.

In this, you are creating your perception of the other individual, which is for the most part quite similar, almost identical, to what the other individual is projecting. There may be some slight differences, for it is filtered through your perception. But generally speaking, you do not automatically reconfigure energy of another individual. You receive their energy and create a projection of them and of their interaction with you in almost the precise manner in which they are expressing it.

Now; at times, there may be a deviation in this process. At times you may be interacting with the energy of another individual which does not contain the attention of the individual. Their energy is present and you receive it, but their attention may not be projected to that energy expression. In these situations, you notice a deviation in your interaction. It appears, generally speaking, to you to be slight and you excuse it automatically and rationalize it, and therefore you do not pay attention and you do not question it.

In these situations, you notice that you have generated an experience in interaction with another individual and if you are recalling that interaction to the individual subsequently, they may express to you that they hold no objective knowledge of that interaction. You excuse this in rationalizing to yourself that the other individual was not paying attention to your interaction. In actuality, that is quite literally what has occurred, because the other individual’s attention was not projected in that energy. Therefore, they do not incorporate memory of the actual interaction.

Or you may be generating that type of experience and the other individual shall be quite emphatic that the experience did not occur, and you may question yourself and you may express to yourself perhaps you have dreamt this. (Marlene laughs) In actuality you have created the scenario, but you may not have been interacting with the attention of the other individual.

In this, you may also move beyond slight experiences of this type, and you may actually even generate an interaction with another individual in a particular physical location, and the other individual is not in that physical location; in which situation you may be creating an interaction with an energy deposit of the other individual, in which the other individual is not actually participating directly at all.

But it matters not, for YOU are creating your reality, and therefore YOU have created it in the manner in which you choose, regardless of the direct participation of the other individual or not.

MARLENE: Couldn’t I make it a little simpler than that, though? (Laughter)

ELIAS: It is highly efficient and offers you in this particular physical dimension a tremendous ability to be creating whatever you choose, and it is not dependent upon the participation of the other individual.

You may create your magic with or without the actual participation directly of another individual, and this generates no less reality. It is equally as real as whether the other individual is or is not participating directly.

MARLENE: Thank you.

ELIAS: You are quite welcome. And this is the wondrousness of your reality, that you may manipulate it in tremendous manners and you incorporate tremendous power, and in that, you incorporate tremendous abilities to generate wonders.” [session 1468, November 08, 2003]

PAM: “What about the choosing aspect, because to me it kind of relates to what you were talking about in a recent transcript. It was so fascinating to me. As I understood what you said, it was separate from our influencing beliefs, this choosing aspect. I think it’s this choosing aspect that does the creation, but I don’t feel this choosing aspect. I don’t grasp it, I don’t understand it, I don’t have an objective view of this part of me because to me, I choose based on a belief. Either something happened that I didn’t want and here’s my limitation belief, or I choose a preference which is based on a belief, so my choices are based on beliefs...

ELIAS: Yes, they are.

PAM: ...but the transcript says that this choosing aspect is really quite separate, can be totally separate from this belief.

ELIAS: This is a misunderstanding. This is associated with attention.

PAM: And what is attention but thought?

ELIAS: It is not thought.

PAM: That’s something else I need help with! I keep thinking how else do we concentrate but thinking on something. So how else do we concentrate?

ELIAS: You may concentrate in many different manners, and attention is not thought. It may be directed to thought, but it is not thought in itself.

PAM: And it’s also not emotion, correct?

ELIAS: No, that is a communication.

Now; the information that was presented was in association with attention and your awareness of what is occurring.

Now; in association with attention, your choosing action may not necessarily be concerned with any particular belief. That is not to say that specific beliefs are not influencing your choosing, but your attention may not be directed to the belief, and therefore you may be choosing in conjunction with a belief but BELIEVING something different; for believing is not necessarily associated with your expressed beliefs.” [session 1496, January 17, 2004]

BILL: “Elias, this is Bill again. I have a question about choice. I seem to be coming to grips with the fact that thought translates, and when thought is getting enough information, my want is in alignment with my desire, and I get what I want. So thought doesn’t choose, it seems. What is it that chooses, what part of me makes the choice, because I know it’s not thought anymore. How do I get to that part that chooses?

ELIAS: That element is not as hidden from you as you perceive it to be. And it is not a thing; it is you. Your choices are expressed in what you do, and this is the reason that I continue to express to you repeatedly to pay attention to what you do, for that is your evidence of what you are choosing.

BILL: So the you that you say ‘you choose,’ is that essence or is that another... I’m just trying to connect with...

ELIAS: It is you, Bill, this you, this attention, in this manifestation, you and all that you consist of. That is what generates choice, and you do it quite objectively. You merely do not pay attention to what you are doing. You pay attention to what you are thinking...

BILL: A lot!

ELIAS: ...but you do not necessarily pay attention to what you are doing, and what you are doing is the expression of what you are choosing.

Now; ‘what influences what you are doing,’ that is more what your question is referring to – what is behind what you are doing. That concerns your beliefs and the influences of your beliefs, and every belief incorporates many different influences.

BILL: So when I’m making choices that my thought tells me I don’t want to make, basically I’m not paying attention to what I’m doing and then going further and finding the influences?

ELIAS: If you are paying attention. The influences are expressed whether you are recognizing them or not. The belief is being expressed whether you are identifying it or not. But the manner in which you begin to recognize is to be paying attention to what you are actually doing.

This is significant, for I have expressed this statement many, many times. I am aware that for most of the individuals that listen to that statement, your automatic association is to think concerning what you are doing in specific events or what you anticipate doing in specific events, and you are merely paying attention to what you assess as significant or large choices.

I have expressed previously, I am not speaking to you of paying attention to an anticipated event or choice, but to be paying attention to what you are actually expressing now in this present day. What type of energy are you expressing? What actions are you incorporating? For those mundane actions that you move within automatic pilot with are the actions that are indicating what beliefs you are expressing and what type of energy you are expressing.

Those actions are the evidence of what direction you are moving within and therefore are also your indicators concerning those large choices or those anticipated events. THOSE are the actions and the choices and the doing that you are not paying attention to, and they are significant.

BILL: The trouble is, I thought I was paying attention to what I was doing. I think about certain beliefs that are involved with the doing and I still wind up doing the same doing, so maybe I’m just not going deep enough into the beliefs that surround the doing that I don’t want to do? You understand?

Like I started smoking and I’m a long-distance runner, and I’m just weirded out to the max by that. I’m accepting of it, it’s a choice that I made, and I’m thinking what am I doing, I’m smoking? Most of my beliefs about smoking are the mass beliefs, but I’m not beating up on myself about it. I’m sort of sitting with it and I’m still trying to figure out why I’m smoking. It gets to be like being on a hamster wheel with this...

ELIAS: I am understanding.

BILL: ...because it’s not going away.

ELIAS: Which is your indication that you are choosing this action, for you are doing it.

BILL: (Laughing) I know it!

ELIAS: But you are also not expressing fighting with that doing, regardless that you assess that you believe in similar manner to other individuals concerning the action of smoking.

Now; let me express to you, believing and beliefs are not the same. What you believe is not necessarily an indication of what you incorporate as an expressed belief.

What is your conflict with this scenario?

BILL: The conflict is that the mass belief about smoking is going to keep me from reaching this goal I had, a particular race a year from now.

ELIAS: And what is your assessment?

BILL: I get a little bit conflicted by that, because I also trust that I’m going to make the goal anyway.

ELIAS: This is the point. This is the point of being aware of what you are doing, being aware of your beliefs, not necessarily what you believe, but your beliefs and what influences they are expressing or what influences you are allowing and examining your motivation for your doing.

In this, you have already expressed your answer to your question. Your belief is that you trust your physical body consciousness, and therefore regardless of the mass belief concerning this substance, regardless of whether you believe that it incorporates the potential to influence you to create physical harmfulness to yourself, you also incorporate a strong belief associated with your abilities in physical expression that overrides. That is a stronger expression and a stronger alignment and therefore is more strongly influencing, and in this you continue to choose the action of the smoking in curiosity.

BILL: It’s really interesting; I’ve been smoking for about a year now, and my races are getting faster.

ELIAS: In a manner of speaking, you are merely curious and exploring your abilities in the face of odds, so to speak, and testing whether you actually generate your reality and whether you can create regardless of mass expressions.

BILL: That’s great. There are a lot more aspects to that, but I’m going to let other people talk. I appreciate it; that was very helpful.

ELIAS: You are welcome.

BARRY: This is Barry, because now I’m very confused. (Laughter) I don’t do something because of what I believe; my beliefs come from what I do.

ELIAS: No! Your beliefs influence all that you do.

BARRY: But when I have to make a choice, I do what I feel will bring me happiness or something.

ELIAS: At times.

BARRY: So if I was a runner, which I’m not, if I was a runner and I started smoking, I chose to smoke, I would then have a belief that, as you explained to him, that I am testing my belief in my physical ability.

ELIAS: That belief has already been incorporated. He already incorporates a belief in strength and a belief in practice which generates more strength and a belief concerning the mechanisms of the physical body form and his ability to manipulate that. That is already expressed, whether he incorporates an awareness objectively of that or not. The belief already is expressed.

Now; he may incorporate thought processes and express to himself that he believes that the action of smoking is bad, but that is not necessarily affecting. That is a translation, a thought process. Thoughts do not create reality; they translate. In this, you all incorporate different expressions of identifying different elements that you believe, but that is not to say that you necessarily incorporate the same expressed belief, and the belief is what influences your doing.

An individual may express to myself, which in actuality occurs quite often, ‘I do not believe in religious expressions. I do not believe in religious elements,’ or ‘I do not believe in religious beliefs,’ and I may express to them, ‘This is ludicrous. Yes, you do.’ If you express, even in conjunction with this information, that essence is greater than you, you incorporate religious beliefs and they are expressed, regardless of whether you believe you express them or not.

BARRY: I’m still confused.

ELIAS: I am understanding.

LORRAINE: Maybe I can add to that a little bit. This is Lorraine. I’ll say it for myself: sometimes I would say something like I don’t believe that I discriminate against people, I don’t believe that I dislike blacks or gays or whatever. But then you find yourself doing something in some way in which you actually are discriminating. You can say intellectually to yourself that I don’t believe I discriminate against anybody, but I will find myself doing it.

ELIAS: Correct.

LORRAINE: Basically my beliefs are one thing, but what I think I believe is another thing.

ELIAS: Correct.

BARRY: That is not what I’m speaking of. I’ll use an example. I’ll try to use the smoking. I have a desire to smoke, so I’ll smoke. Whether I run or not I guess is irrelevant. But I have a belief that smoking is bad, but I know I want to do this and I just do it. Therefore I change my perception to smoking is not bad, because if it were bad – which of course I’m now confused because it is a judgment – I wouldn’t do it.

ELIAS: Not necessarily. You may choose to be incorporating the action anyway, even knowing that you incorporate this belief that is expressed with you that it is bad.

You may choose to incorporate that action for many different reasons: perhaps to challenge yourself, perhaps to challenge your belief, perhaps in curiosity to examine what you might create in association with that. Perhaps to actually generate a physical affectingness, and that may be incorporated for many reasons. You may choose to be generating that action and creating an actual dis-ease and you may choose to create that for a myriad of reasons, not merely to disengage, but that may also be a reason. It may be a method.

BARRY: I understand now.

VERONICA: Excuse me, Elias, could you return to the belief that we are engaging religious beliefs, although we may deny it, with the belief that essence is greater, if I believe that my essence is greater than I?

ELIAS: It is you.

VERONICA: So I am using the analogy of god, something outside of me, is greater than myself? (Elias nods in agreement.)

BARRY: I have an example; I’m sorry to take up time with this. I have a belief, I was brought up to believe that God judges and punishes and rewards. That is my belief. I have a feeling to do something – I can’t think of an example – and I realize that that is what I must do, that is what my essence is telling me to do, and it’s telling me not to make a judgment about something, anything. So I then choose, I then have this choice, I will no longer make judgments. Then I go to my religious belief, which is a God who makes judgments, and that’s not my belief. So what I’m doing about making this choice of not judging is I’ve changed my belief.

ELIAS: No, you have not changed your belief. You have allowed yourself choice, and that is an action that you incorporate in ACCEPTING the belief, not challenging it, not judging it. You have not changed it and you have not eliminated it, but you are allowing yourself choice.

BARRY: But I no longer believe that God judges. I changed that belief. That’s what I don’t understand.

ELIAS: You have not changed the belief. You have neutralized it, for you are not expressing in alignment with it and you are not generating conflict. Therefore you have accepted an aspect of that belief and allowed yourself choice. The belief continues.

BARRY: But it doesn’t; I don’t have it anymore. I don’t have that belief anymore. I have nothing from what I was taught, nothing. At least I think I don’t. (Laughter as Elias grins) You’re telling me that I do.

ELIAS: You do, but it...

BARRY: But when I make a choice it has nothing to do with that. I don’t understand.

ELIAS: I am understanding how you are intellectualizing in this manner. What I am expressing to you, you are not an exception to this reality. In choosing to participate in this reality, you also choose to agree with its blueprint and with its design, and its design and its blueprint incorporate all belief systems, and all the beliefs within all of the belief systems...

BARRY: As long as people still believe them.

ELIAS: No. [All the beliefs within all of the belief systems] are incorporated by every individual that participates in your physical reality. Not all of them are expressed, and in the acceptance of a belief you may choose whether it is expressed or not. And that is what you have done. You have not eliminated.

And I may express to you, what you have done is not set in stone. It is not an absolute, either. That is a choice in each moment, to continue to express in that manner, to continue to accept a particular belief and therefore neutralize it and choose to not allow its influences, or to choose to allow other influences that you more prefer in association with that belief.

But you have not eliminated it; it is not gone. None of the beliefs are eliminated. They are not changed.

BARRY: But they don’t influence my choices.

ELIAS: Correct!

LORRAINE: But you don’t align with it. I think that’s what you mean, that we don’t align with it anymore. They’re all there, all billions of them, but we just don’t align with that particular one in this moment.

ELIAS: Correct!

LORRAINE: In the next moment we may realign with it.

ELIAS: Correct!

LORRAINE: So it’s semantics. (Elias chuckles)

DANIIL: So I have a different scenario. If I have a belief that I cannot walk through the wall, I can only go through the door, no matter how hard I try I cannot go through the wall, that’s an indication that I have a belief I cannot go through the wall. Now, if there was a shaman that he or she could go learn to go through the wall, but even though they could, they would still have that belief. They would not align with it maybe, but they would still have it.

ELIAS: It may not be expressed.

DANIIL: Because if we didn’t have it at all, we would be in a no-time, no-space kind of thing, and there would be nothing to go through.

ELIAS: Correct.

LYNDA: Get down, Danny! (Elias chuckles)

KAUSTUBH: Elias, I’m trying to connect what you’re saying with another source or another channel by the name of Abraham. I don’t know what his intent is, but certainly not entirely unlike this discussion. What he’s trying to say is that if you think a thought from a position of black, like if you were unhealthy and from that feeling you try to say or think that you want to become healthy, you would not become healthy. But however if you think that thought from a positive emotion, then you would in fact attract what you want. So how does this connect with what you were trying to say? (Pause)

ELIAS: I am in agreement. Thought does not change what you are actually creating. Emotion is a communication. Therefore, it is expressing to you an identification of what is influencing what you are creating and what you are expressing.

Now; if you recognize through the emotional communication what belief is influencing your creation of a physical manifestation, you may choose to be generating a different energy and you may choose to not continue. That may be somewhat tricky though, at times, for it also concerns your motivation.

You may not necessarily be experiencing comfort in what you are creating, but the examination of what is motivating you to create that is significant. For you may express within thoughts that you are uncomfortable, that you do not like what you have created and you do not want to be continuing to create it, but there may be some element within your experience in which you actually do want to continue that experience.

Therefore it is significant that you pay attention to what your motivation is and what type of energy you are expressing, to allow yourself an evaluation of what you are generating.

KAUSTUBH: What exactly is his intent, like what family does he do that for, his channeling?

ELIAS: I would express to you to pose that question to the other entity.” (Chuckles) [session 1532, March 20, 2004]

OGE: “... I am at this point quite anxious about this conversation, so I’d like to explore that. I just thought, while I was listening to you, that I’m quite anxious. I don’t know if agitated is the word, but I’d like to explore what’s happening right now, why I am anxious about this.

ELIAS: And what is your assessment?

OGE: The first one is linked into something, again, I read in one of the transcripts, which really rang true with me. I think I approach these sessions as a sort of a teacher and a pupil kind of thing, and there’s a part of me that’s anxious about getting told off and not getting it right. (Elias laughs) Which is quite odd, because sort of intellectually I know that that’s almost silly, but emotionally I am feeling that.

ELIAS: And what are you discounting and defending within yourself that is generating that communication?

OGE: I suppose that I’m making myself wrong, I think.

ELIAS: And what are you defending?

OGE: What am I defending? I don’t know! Nothing! (Laughs and Elias chuckles) What am I defending? That I don’t want to be wrong, I think. I think that’s it.

ELIAS: Partially. I may express to you that you are discounting yourself and generating this expression that you do not incorporate enough information and therefore you do not know enough, and that triggers an automatic defense.

OGE: Yeah, that’s it. So how do I work with that? I think the first thing is actually recognizing that’s there, because just in recognizing it, it’s kind of eased a bit.


OGE: So acknowledging that that’s what I’m feeling now has eased it a bit.

ELIAS: Correct. In this, an element of the process is to recognize and identify what the signal is first. The signal is the feeling. Once you identify what the signal is, you move into the next step, which is to identify what the message is associated with that signal. The signal was anxiousness, and the message concerns discounting and defending.

Once you identify that, you question yourself. What are you discounting and what is generating the defensiveness? What are you shielding? As you allow yourself to evaluate further, you recognize that you are in this moment expressing a belief that you do not incorporate adequate information. Therefore, what you are expressing in your own communication to yourself is that you do not feel informed enough to be engaging conversation with myself. Therefore, you are also automatically generating a shielding or a defensiveness. The defensiveness is expressed in relation to the projection of attention to myself in anticipation of my reflection of your discounting, which I do not necessarily engage.

Let me express to you, I do not participate in physical manifestation within your physical reality. Therefore, I am not bound to the blueprints of your reality, [and] therefore I do not incorporate the beliefs that you incorporate.

Now; in this, I also am in part a reflection to you – the reflective element of your curiosity and your desire to offer yourself information. But I am not necessarily a reflection of what you are generating in energy.

Within your physical reality, this is a natural and what you would term to be normal automatic expression. You all generate this with each other and with your environment and with any aspect of consciousness that you interact with. You reflect the energy that you project, and this is what creates all of your scenarios and all of your experiences within your physical reality. This is a natural expression. Generally speaking, other individuals or other expressions of consciousness do not necessarily automatically reconfigure your energy. Therefore, they receive your energy and they reflect it in the manner that it has been received.

I do not necessarily generate that action with any of you. Therefore, regardless of the energy that you are projecting in discounting and shielding yourself, I DO reconfigure that to offer you information, and not to discount you and not to generate a conflicting or discounting or discouraging reflection.

Now; in this, what you have presented in this example in this experience presently is an opportunity to view automatic responses. You generate that with myself, for you would generate that type of automatic response with another individual that you view to be an authority or one that you view to incorporate more information than do you.

But it is not that you do not incorporate information; it is just a matter of becoming familiar with how to access the information that you hold. I do not incorporate more information than do you. I merely am aware of how to access that information, and you have forgotten. You are generating your process to be creating that remembrance and generating an intimate relationship and knowing of yourself to allow you to objectively create what you want and to understand what you are creating.

OGE: What are the automatic responses you’re referring to, Elias?

ELIAS: The automatic response that you generated was the anxiety.

OGE: Oh, is that? I thought that was a feeling.

ELIAS: That is also an automatic response, for it is generated by all of those expressions that we have identified in this one example: the beliefs, the action of immediately discounting yourself, immediately shielding, immediately projecting your attention to myself – which is another automatic response – and generating this apprehension of what I may say to you.

OGE: Am I emotion focused? I think I am.


OGE: Because I do process things through emotion, definitely through feeling first.


OGE: Let’s stay with this, because I am interested in staying with this, Elias, and working through this. So I’ve recognized the automatic response, which is anxiety. How do I work with that then to reconfigure it?

ELIAS: This is what we have examined. You allow yourself to move beyond merely the signal. You recognize the signal. Now, what is the message? What are you DOING?

OGE: What I am doing is defending myself.

ELIAS: Correct. What are you defending?

OGE: Two things, like you said. One is that I don’t know enough, that was the first thing. The second one ... there was another one. But at the moment, staying with that, that I don’t know enough.

ELIAS: Very well. You have offered yourself information.

Now; once you recognize what you are doing, that offers you information. You now have recognized the feeling – the anxiety. You’ve recognized that you are communicating to yourself – discounting yourself and defending yourself.

Once you have recognized that you are defending yourself, you thusly move into questioning yourself. What are you defending? Now you have offered yourself information that you are defending yourself for you view yourself to not incorporate enough information, or not as much information as the other individual or myself.

Once you recognize the reason that you are defending, which is that you do not incorporate enough information, you move into the identification of what triggers that. What triggers that is that you believe or you incorporate an expressed belief that there are individuals or essences that incorporate more information than you, [and] therefore are better.

Once you recognize THAT information, you may recognize that that may be one of your truths, which is a belief that you have generated into an absolute, and therefore you do not question it and therefore you generate these automatic responses. Once you move to the point in which you can recognize that this is one of your truths, you may dissipate that by realizing it may be one of your truths, but it is not true. (Pause)

Now; also recognize that every belief, every truth, incorporates more than one influence. Your automatic response is generated in choosing the influence that discounts you. But that same belief, that same truth, incorporates other influences, and you may choose which influences are more in keeping with your preferences.

You may incorporate that same truth of not knowing as much as another individual or as another essence objectively, and rather than discounting yourself and defending yourself, you may incorporate the choice to express another influence of that truth, which would be to incorporate it as a motivation to allow yourself a new adventure in exploration.

OGE: I see where the automatic response narrows my choices, because if I’m automatically discounting myself then I’m not exploring. So it’s not the belief in itself that’s the issue, it’s how I allow it to influence me.

ELIAS: Correct! As you are not eliminating beliefs, it is significant that you allow yourself to recognize their influences, and therefore allow yourself the freedom to choose which influences you prefer rather than being bound to the automatic responses, which are limiting.

OGE: That’s one of the things I’ve had difficulties with, Elias. Sometimes I get really frustrated and angry because something will come up and I say to myself, ‘Well, you’ve got a choice,’ but I can’t see the choices.

ELIAS: I am under...

OGE: Is that because of an automatic response, usually? When you can’t see other choices, there’s an automatic response there?

ELIAS: Yes. And automatic responses are precisely that – they are automatic. Therefore, they do not require thought. You merely do them.

OGE: How do you recognize them, though? Because they’re quite hard. Especially if it’s something you do every day, it becomes automatic. If you hadn’t pointed this out ... I mean, it’s so obvious now that you’ve said it, but I would have had difficulty working out my automatic response.

ELIAS: But...

OGE: Now that you’ve said it, it’s very clear and obvious.

ELIAS: I am understanding. This is the reason that it is important to be paying attention to what you are actually doing. This is very significant, for this is where your information lies and how you begin to evaluate what your automatic responses are, what your choices are, what the influences of your beliefs are, by paying attention to what you are actually doing, what you are actually expressing, what type of energy you are projecting, what communications you are expressing to yourself. All of these actions are important, and the one that you are the most unfamiliar with is actually genuinely paying attention to what you are doing.

OGE: Would another way of exploring automatic responses be, certainly for me, working from what my physical body is doing and saying? Would that be another way? Because that’s another avenue I’m interested in working with.


OGE: I’ll give another example. I’ve had this pain in the back of my neck for a while. That’s saying something to me, but I’m not clear what it’s saying. I just know I’ve got a pain in the back of my neck, which I’ve had for a while. It’s actually still there. How would I then...? I’d like to work with you to work through what the message is in there.

ELIAS: Very well. Once again, as I have expressed, the most unfamiliar expression is to be noticing what you are actually doing.

Now; in association with your physical body, what are you doing?

OGE: Right now I would say I am generating pain on the left-hand side in my neck.

ELIAS: That is the symptom. But what are you doing?

OGE: With the pain?

ELIAS: What are you doing that generates that pain?

OGE: I don’t know.

ELIAS: (Chuckles) Now; in this moment, allow yourself to be aware and feel your physical body. Feel your muscles within your shoulders and your neck.

OGE: Tension.

ELIAS: Yes. Therefore, what are you doing?

OGE: Generating tension?

ELIAS: Yes. You are holding tightly to your energy in this physical area and creating tension, and that tension is constricting your actual physical muscles, and the physical constriction of the muscles is generating pressure with nerves, and that is creating pain.

OGE: I will stay with that for a bit, Elias.

ELIAS: Now; what are you expressing in energy that generates the tension?

OGE: Fear.

ELIAS: Of what?

OGE: More specifically, I would say, with the neck, it’s fear of... It’s survival, how I’m going to get by on a day-to-day basis, because I’m not working at the moment.

ELIAS: Correct, therefore that generates an underlying continuous tension which generates the constriction physically, which generates the pain. And what does this also do?

OGE: What, the pain?

ELIAS: ALL of this. The energy that you are projecting, what is it also doing, other than generating pain?

OGE: It’s generating tension...

ELIAS: And what is that energy also doing? It is creating precisely what you do not want. It is restricting your mobility, it is constricting your allowance of imagination, it is restricting your movement in creativity, and therefore it is perpetuating the circle.

OGE: Staying with that, then, so I’ve recognized that. What I’d like to do now in this moment is get to the belief behind that.

ELIAS: This is another point. Generally speaking, in any of these types of experiences there is more than one belief that is being expressed.

One that is being expressed is that, once again, you are being inadequate. You are not valuing yourself, for you are not generating productivity, and in not generating productivity, you are expressing yourself inadequately, which is a strongly expressed belief – measuring your worth to what you produce rather than appreciating yourself as you are – and generating expectations of yourself in association with beliefs concerning responsibility, beliefs concerning behaviors...

OGE: Behaviors?

ELIAS: Correct or right behaviors and wrong behaviors. Right behaviors are productive; wrong behaviors are not productive and therefore are lazy.

OGE: (Laughs) That’s true!

ELIAS: And I may also express to you that many of these beliefs are being expressed in black and white terms, and therefore are somewhat in extreme. Either you are productive or you are lazy. If you are not incorporating certain actions and incorporating employment, you are expressing being irresponsible.

You are also expressing beliefs concerning relationships and what you expect of yourself in association with relationships, and that if you are not productive, you are a burden.

OGE: Yeah, that’s one I’ve recognized.

ELIAS: And therefore once again you are inadequately expressing yourself.

Now; recognize that what you are doing is you are projecting the energy of all of these beliefs and all of these negative influences of these beliefs. In this, as you begin to become familiar with the influences of your beliefs and recognize that those are each merely one influence and that there are other influences, you allow yourself a greater freedom and you allow yourself choice. In allowing yourself choice, you automatically release energy, which releases the tension, which automatically allows the body consciousness to relax and to return to its natural state.

You may as easily generate a different expression as automatically and easily as you have created this. In this, you have quite easily and efficiently generated expressing an energy outwardly which is perpetuating certain influences of each of these beliefs. But in evaluating those same beliefs, you may begin to acknowledge yourself and generate an appreciation and incorporate different influences of those beliefs.

A different influence of the belief concerning the relationship is that within this time framework of not expressing the same kind of productivity, that is not to say that you are not creating another kind of productivity and an opportunity to be incorporating a time framework of genuinely expressing an appreciation for yourself and for the other individual in the relationship.

You may also incorporate a different influence of the belief of responsibility, not discounting yourself that you are not being responsible, but alter what you are doing and express that appreciation for yourself and allow yourself to be responsible for you, and in being responsible for you, be nurturing of you, which is also an expression of responsibility.

As to your belief concerning productivity, rather than choosing the automatic response that you are not being productive for you are not being productive in a manner which involves employment, to once again be appreciative and notice what you ARE being productive with and what you are producing. Which may not be money, but you may be producing other expressions that are equally if not more so valuable.

OGE: Thank you! Thank you, Elias. There’s a lot to go on there. There’s a lot.

ELIAS: Influences of beliefs are quite significant, for therein lies your expression of freedom, your choices, in which you allow yourself your expressions and to create what you want, rather than discounting yourself and perpetuating the type of energy that influences the creation of a reality that you do not want.

The energy that you express outwardly is the energy that you reflect within your reality. Therefore, I may express to you that regardless of what you think, you may be incorporating thought and identifying somewhat of what you do want, but you may not necessarily create that, dependent upon what type of energy you are projecting. You offer yourself little avenues of information in projecting the type of energy that you have been, for you constrict your information, you constrict your creativity, and you constrict your communication of imagination, and those expressions allow you much more freedom of mobility and inspiration to be generating what you want.

OGE: I wasn’t aware that I did that, especially more so with my imagination. I wasn’t aware that I constrict that, or not consciously, anyway.

ELIAS: Allowing yourself to relax would be the first step. In that, allowing yourself to playfully engage imagination would be quite purposeful, for this may allow you to creatively offer yourself information, interrupt the energy that you have been projecting, and inspire yourself to be moving in a direction that shall allow you to generate income, but in a playful manner.

OGE: Physical exercise, I find, helps me to relax.

ELIAS: At times, yes.

OGE: Like walking.

ELIAS: Yes, and perhaps you may engage walking each day to allow yourself that expression of relaxing. But upon your walks, also allow yourself to notice your environment and to be incorporating your imagination, and perhaps you shall surprise yourself. (Chuckles)

OGE: Okay, Elias. It’s all gone rather serious!

ELIAS: (Laughs) But not necessarily, for once again this conversation may be interpreted and perceived as the beginning of a new adventure...

OGE: It is!

ELIAS: ...and a manner in which you may begin to incorporate a playfulness that you have not been allowing yourself recently. (Chuckles)

OGE: It’s hard to do something, or it’s more difficult to do something that you’re not used to doing, though, isn’t it?

ELIAS: I am quite aware. It is challenging. But this is the significance of practicing, for as you practice it becomes easier, for it becomes more familiar.

OGE: I’m sitting here thinking, ‘Gosh, how do I relax? How do I become more playful?’ Overwhelm, overwhelm! But I hear you.

ELIAS: (Chuckles) How do you relax? You choose intentionally to be relaxing. You focus somewhat, not intensely and not forcingly, but focus upon the physical areas of your physical body and intentionally allow yourself to relax those muscles. As you relax one muscle, allow yourself to relax another muscle. And incorporate breathing, for that is a natural action that automatically releases tension. The action of incorporating even, deep breaths is a natural releasing of energy. It is quite difficult to hold in tension if you are incorporating that action.

OGE: You haven’t told me anything there with the breathing that I don’t actually know. I’ve been telling myself that, but I just haven’t been doing it.

ELIAS: I am aware. It matters not whether you incorporate the information or not, but whether you incorporate the action or not.” (Laughs) [session 1589, July 07, 2004]

GAIL: “I have a question. As we were talking about paying attention to our own energy and what we project, I’ve been aware of how I feel and how I project, and picking up... (Inaudible)

ELIAS: (Laughs) Congratulations!

GAIL: Anyway, what I’ve been doing for the last couple of weeks is I find myself going to have massages. But I think I’m relaxed, maybe a little up-tight at the end of the day after running around, and I’m finding, I’m wondering, are the massages... They’re touching points in my body that I think are relaxed. Is that imagery to myself that I’m digging deeper into paying attention to how I feel and what I project?

ELIAS: In what you are noticing in association with the massage?

GAIL: Yes.

ELIAS: And your response to it?

GAIL: I notice the next day that I’m really sore from it. I didn’t realize that I was holding that tension in my body. It forces me to pay even more attention to how I hold myself, how I’m feeling in relation to my shoulders, my back, my legs, that I didn’t notice before.

ELIAS: Yes, which may in actuality be an efficient exercise to be incorporating for many individuals, for generally individuals are not aware of what their body consciousness is expressing. Your body consciousness expresses communications to you continuously. But unless you create some type of physical manifestation that is quite obvious in the form of illness or dis-ease or pain, individuals are not actually paying attention to the communications that the body consciousness is expressing.

I may express to you, your body consciousness is even expressing communications to you concerning what you consume in association with different foods. It shall express a communication to you and generate urges – not cravings, but urging you.

Each of you incorporates your own beliefs concerning health, concerning your physical appearance, concerning the functioning of your physical body, and how you project yourself physically. In accordance with those beliefs, your body consciousness knows what shall be in compliance with your beliefs concerning your body and your appearance. Therefore, it shall generate urgings to you to create that. It shall generate urgings of different foods to be consuming to create in accordance with your beliefs.

Therefore if you incorporate certain beliefs that you may not necessarily express an objective awareness of in relation to vitamins, your body consciousness shall urge you to incorporate certain foods that will supply you with those particular elements that are in accordance with your beliefs to create the physical manifestation and the appearance that you are familiar with and comfortable with. Many individuals do not pay attention to the physical body consciousness, and therefore they generate creating an appearance or manifestations that they may not want. For they are not paying attention, and the body is responding to communicate to them what they are doing that is contrary to what they want.

In incorporating massage, it may offer you information concerning how you do hold energy that you may be objectively unaware of, for it has become so familiar to you that you are not paying attention. There are many individuals that walk about continuously through their focus and are holding tension within their body consciousness continuously and are unaware, for it has become so familiar it appears to be a natural state to them. Which it is not, but they are not aware of how they are holding energy.

Individuals are not objectively aware of energy, period, for the most part. You may be aware of other individuals’ energies and you may feel other individuals’ energies, but what you are not aware of is your own energy, which is associated with the theme of this discussion, as we have presented the examples in two individuals as I inquire ‘what are you doing.’

Individuals are not paying attention to what they are actually doing in any particular moment. You view the most obvious action, but none other. Therefore, you view ‘I am listening.’ Yes, you are listening. You are also inquiring, you are also sitting, you are also engaging a particular posture, you are also generating certain tensions within your body consciousness. You may be anticipating while you are listening; you may be projecting while you are listening. You are also inputting information through your periphery from all of your environment surrounding you. You may be listening and you may also be paying attention to the creature in the room and how it is moving about or if it is not moving about. Or you may be, as we discussed previously, gravitating to other individuals’ energies but not paying attention.

There are many actions that you are engaging in every moment that you are not paying attention to. Therefore, you are not aware of how your energy is being projected or what you are doing with yourself in your energy and how you may be holding to your energy, creating shielding, creating a resistance to openness, a resistance to intimacy, a resistance to allowance. And in this, you pull your energy field tightly to yourself. The more you condense your energy field, the closer it becomes to your physical body projection, the more intensely your energy is held and the more tension your physical body responds with.

In engaging massage, you are engaging an action that physically manipulates energy and allows it to be released. In releasing energy that has been held for extended time frameworks, this can generate actual painfulness in similar manner to the body’s natural release of energy. If an individual is holding energy intensely, the individual may begin to weep and assess within themselves confusion for they do not understand why they are weeping, for they view that they incorporate no reason. The reason is they are holding energy very tightly, and the body consciousness’ natural method of releasing energy is to weep. It is not always generated in association with sadness or grief. This is an indicator that you are holding energy very tightly.

Now; in that, it is significant for you to pay attention and evaluate what triggers this automatic response of holding to your energy and shielding. What is generating some type of threat with you that you are generating an automatic response of holding to your energy and shielding, not allowing for receiving and not allowing an openness, not allowing that vulnerability, which generally is associated with a fear? Generally that fear is associated with intimacy.

Intimacy may be expressed in many different manners, not merely in sexual manners. But generally speaking, individuals are less afraid of sexual encounters than genuinely expressing an openness and an exposure with another individual, and that generates automatic responses of shielding and not allowing for that vulnerability and that exposure.

For even within sexual interaction or activities, individuals can quite efficiently continue to be shielding. They may be engaging a physical activity with another individual but not exposing, and therefore that is less threat than genuinely allowing yourself to generate an exposure in which you allow yourself to receive – which is also strongly associated with religious beliefs that you all incorporate that express that receiving is bad, receiving is selfish, and selfish is bad.

Selfish, I shall express to you all, is good. (Laughter and cheering)

NATASHA: If you are avoiding exposure – I’m talking about sex – is the release of energy possible?

ELIAS: Be more specific.

NATASHA: What I’m saying is, if you are not involved, if you are just present there and not involved and you are not exposing yourself, is the release of energy possible for a person who is not exposing themselves?


NATASHA: Then what is exposure?

ELIAS: Exposure is an allowance of yourself to not retreat, to not shield, to not defend. It is an allowance of yourself to genuinely express yourself without fear and without discounting yourself. It is a genuine expression of openness and vulnerability. It is not an expression of confession. It is not an expression that you must bare yourself to the world. It is a comfort within yourself, an acceptance within yourself that you no longer deem it necessary to protect yourself, and therefore no longer incorporate fear. It is an expression of not hiding.

SHARON: ... Earlier when you were talking, you asked us do we know what our energy is. The ‘is,’ is there an adjective for the is? When you say do we know what our energy is, do you mean is our energy positive or negative, is it cooperative, is it oppositional, is it intrusive, is it timid, is it gentle? When you say what our energy is, what is the ‘is’?

ELIAS: All of those expressions and more, all of those identifications and also what you are doing, for your energy is being expressed in what you are doing. Therefore, all of those expressions would be associated, and also what you are physically doing and what you are concentrating upon, not necessarily thinking.

Your concentration is centered in association with beliefs. The manner in which you understand what you are concentrating upon is in paying attention to what you are doing, for what you are doing within your day is associated with what you are concentrating upon, which beliefs are being expressed. Therefore, paying attention to what you are doing is your indicator of how you are expressing your energy, and all of those identifications are also associated with what you are doing.

JIM B: Elias, you have to pay attention to what you’re doing and you say this is unfamiliar so it’s hard to do. If you concentrate on what you’re doing all the time in the day, you’re literally paying attention to every step you’re taking in every second, every minute. So you’re doing that, rather than paying attention to things around you that you say we’re doing on automatic response anyway.

ELIAS: It is not to the exclusion of all that is around you, for that is an element of you. Therefore, it is a matter of not merely paying attention to your physical expression but also all that you are creating around you.

JIM B: You’re creating everything around you but the decisions you make and the beliefs you have. So if you try and concentrate as you go along, or at least pay attention to what you’re doing, then you should be able to objectively create your world. You’re doing this when you’re trying to decide what to eat because you’re either on a diet or you want to be careful that you don’t eat certain things because you have a medical condition and so forth, so you wind up eating the things you shouldn’t eat anyway, even though you’re paying attention.

You’re trying to create your reality objectively, but many of us go off on what you call automatic response. But you’re saying you don’t really have to concentrate on ‘I’m picking this up, I’m moving this, I’m doing this.’ It’s hard to concentrate on what you’re doing in a minute manner is what I’m saying, and you’re saying to do it in a more expanded manner.

ELIAS: Both. In paying attention, even in one day, to every action that you incorporate and how your energy is reflecting and how your energy is being projected in EVERY MOMENT of one day, I express to you, you shall offer yourself considerable information concerning what you do not pay attention to and what influences other actions and scenarios.

What you generate in each day repeatedly is what creates the avenue to generate events that confuse you and that you do not like and that you do not want. But you are moving in those directions in each day and not noticing the mundane, what you term to be insignificant actions repeated over and over, which express a particular type of energy, which creates a direction of reinforcing certain actions continuously. Therefore, they gain momentum and eventually you create an event that you do not like or that is unwanted.

And you sit and you express to yourself and to other individuals why did I create this? How did I create this? Why would I create this? And you are stuck with no response, for you have not been paying attention to all these repeated actions that you are incorporating that are associated with expressed beliefs that you are unaware of objectively. This is the reason that it is important to be paying attention in each day to all of what you are doing. That is your indicator of your energy.

JIM B: At the same time, your beliefs form your reality. I know people who know that every time they take a cigarette and smoke it, in their mind they’re doing something bad for their body. They’re paying attention to what they’re doing but they can’t stop it. There’s part of them that can’t do it. Even though they are focusing on what they’re doing, their mind is saying I shouldn’t do this, this is going to be bad for my body – even though, theoretically, if you didn’t believe that, you could eat rocks and it wouldn’t hurt you.

EDWARD: Wouldn’t that explain people who get cancer and who don’t?

JIM B: People who don’t get cancer even if they smoke?

ELIAS: And there are individuals that generate that. That would be associated with each individual, and not merely their beliefs but also their value fulfillment and their choices of what they are choosing to create. Individuals choose dis-ease; they are not attacked by it.

VERONICA: Elias, I was consciously walking and unconsciously fell, tripped on concrete. I inflicted tremendous pain on my body. Would that serve any positive goal other than concentrating on myself, which I wasn’t doing sufficiently in the past?

ELIAS: That is significant in itself. Many times individuals generate discomfort for you will pay attention to discomfort and you will question, and therefore you also generate an opportunity to offer yourself information.

If you are moving through your focus in the seat of the copilot for the most part and there is no pilot flying your plane, you are moving about within your focus unaware. What shall jar your attention? An interruption, a significant interruption, and a significant interruption is generally some action that you shall create that is uncomfortable. For you generate an automatic response to discomfort in ‘I do not like this, and I shall attempt to discover a means or a method to fix it or to avoid it or to change it.’ Therefore it becomes motivating.

KAUSTUBH: If you were paying attention all the time, then you would not be creating uncomfortable situations, like for example after the shift?

ELIAS: At times, but it shall be a choice, an intentional choice. For contrary to what you think, individuals actually do appreciate moments of pain. Individuals actually do appreciate moments of distress or sorrow or any of the feelings and experiences that you term to be negative, even anger, for it generates an element of spice. It generates an avenue in which you actually experience the existence of yourself, the presence of yourself.

Therefore, subsequent to the completion of this shift, shall there be no conflict, shall there be no pain, shall there be no distress? No. For individuals choose to incorporate these expressions and experiences but it shall be an intentional choice.

ELLA: That sounds very weird – today I’m going to have a sad day.

ELIAS: And perhaps you shall. (Laughter)

ELLA: So we choose that now but we don’t realize it. It comes to us...

ELIAS: Unintentionally.

ELLA: And then you get surprised. To choose that ahead of time, that sounds weird.

KAUSTUBH: But after the shift we will have surprises.

ELIAS: Oh definitely, yes.” [session 1861, October 22, 2005]

ALICIA: “... When you talk about what you’re doing, I think that’s the part that trips me up. I almost feel like it’s another language, even though it’s not, in that how I have always assumed the verb ‘to do’ is not necessarily the whole spectrum of what you are doing. Doing is talking, but doing also means other things. Sometimes I feel like I don’t have the words in my awareness to be able to then label what I’m doing. Do you know what I’m saying? For example, I didn’t know until Chicago that discounting was really doing. (13)


ALICIA: But now I know. Now I have that word and association, so now I can notice. What’s hard for me is to notice what I’m doing when I feel like I don’t have the verbal language to attach to it. I feel like I want to broaden my vocabulary in terms of ‘to do.’

ELIAS: It is not a matter of broadening your vocabulary. It is a matter of broadening your awareness of doing, that when you are expressing a discounting, when you are defensive, when you are apprehensive, when you are projecting, when you are anticipating, when you are distressed, when you are pleased, you are DOING. These are all actions that you are also incorporating.

These are the actions, also including your physical actions, that are the indicators as to what type of energy you are projecting, which allows you to recognize what you shall draw to yourself. If you are projecting any type of opposing energy, in all of its forms, you shall draw reflections of that in many different forms.

It also allows you to recognize whether you are cooperating with yourself. Remember, cooperation is NOT teamwork! Cooperation is NOT what other individuals can do to acquiesce to you. Cooperation is what YOU can choose to do to allow yourself to continue in your own direction and to continue with your own guidelines, uninterrupted by other individuals’ choices or expressions or behaviors, and not expecting other individuals to change what they express. If you generate different choices in cooperation with yourself, not opposing yourself, it is not necessary for other individuals to change any expression.” [session 1970, April 01, 2006]

ELIAS: “Good afternoon!

GROUP: Good afternoon, Elias.

ELIAS: (Chuckles) This day we shall be discussing thought. To begin with, what is thought?

PARTICIPANT: Translation of a communication.

ELIAS: Correct. What does that mean?

RODNEY: It means I’m getting an awful lot of information! (Laughs)

ELIAS: Not necessarily! I have discussed this subject previously but perhaps not to the extent that you incorporate a clear understanding of what thought is and what function it performs.

First of all, thought does not create your reality. It is a mechanism of translation and interpretation. It interprets and translates information that you offer to yourself through avenues of communication. Thought is NOT an avenue of communication. It TRANSLATES communications.

Thought follows communications. It FOLLOWS information. It does not produce it; it does not precede it. It always follows. You do, you receive, you input, you think. You do not think first and subsequently input. Thought can only translate what is being inputted to it. Therefore, it is a matter of attention that drives thought. What you present to yourself in relation to your attention is what you input to thought for it to translate.

This is exceptionally important, that you understand this mechanism. It is natural for you to think, and I am not expressing any discouragement from thinking, but it is important that you understand this mechanism and therefore incorporate a clear ability to use it in the most effective and efficient manner.

You all incorporate some types of electronics, correct?

Now; in association with electronics, if you set your electronics to an “on” position and leave it in that “on” position continuously, what shall occur?

RODNEY: The program will keep running and changing from time to time, like a radio or TV.

ELIAS: Correct, and what occurs eventually to that equipment?

PARTICIPANT: It burns out.

ELIAS: Correct, for it is not designed to be on continuously. Neither is your thought mechanism. If it is on continuously and if you are paying attention to it continuously, you are not offering it new information. Therefore, it relies on previous information and it begins to malfunction. The malfunction is that it moves into repeat – repeat, repeat, repeat. And the more it repeats, the more you pay attention. It becomes a destructive cycle.

Thought can actually interrupt information. It can actually malfunction your body consciousness. It can interrupt sleep, it can interrupt dream imagery, it can interrupt concentration, and it can create significant confusion and frustration in association with the repeat.

If you are not moving your attention in different manners, inputting new information, and are paying attention merely to your thought process – or paying main attention to your thought processes – it begins to generate this malfunction, in which it cannot translate new information. Therefore, it blocks new information and it is engaged, for your attention moves to it, and being engaged, it can only translate what it already has in input.

This is inefficient and ineffective, and can actually be somewhat damaging to you. It can block emotional communications. It can agitate the body consciousness, which may react in tension, and that can create difficulties for you as individuals physically.

Thought can be very beneficial if it is being incorporated for what it is, if it is being used as a translating mechanism and if you are allowing yourself to move your attention. This is important.

Many, many, many individuals presently are becoming so very focused upon thought that they are confusing themselves and generating the action of thinking, thinking, thinking, thinking – not paying attention to what they are doing, but thinking, thinking, thinking. In the repeat of thinking, it can strongly influence you to repeat certain doings that you do not like.

You can generate an experience that is uncomfortable and subsequently you can engage your attention with thinking, thinking, thinking of that past experience and continue to agitate yourself, offer yourself no solutions or answers to your dilemma, for what you are generating is merely the replay of the experience that you did not like. That also can very easily generate influencing yourself to be discounting of yourself repeatedly and not trusting yourself. For in being stuck in the repeat, not offering yourself new information, you become unmotivated or you feel stuck, and you discount yourselves in expressing to yourselves “I cannot accomplish.” You can, but it is a matter of paying attention to actual communications, not the translation continuously.

The communications that you generate, generally speaking, do not involve language. Therefore, thought is very useful, for it translates your communications into language that you understand. This is the reason that it is important to be flexible with your attention and to recognize that attention is not thought.

You can be paying attention to many different aspects of your experiences within your day and not be engaging thought. The information that you offer to yourself is continuously being inputted. You are always generating information. You generate information through your inner senses, through your outer senses, through your intuition, your impressions, your impulses, imagination, your body consciousness. You are constantly offering yourself information, but you may not be paying attention to what that information is.

How often are you aware within your day of what your air feels like, how it feels upon your skin? How often are you aware of the smell of your environment? How often are you aware of sounds that are not directly affecting you or that you are not directly engaging? There are many actions that are occurring within your day that you are not aware of, for you are not paying attention. Many times the reason that you are not paying attention is that you are thinking.

Many times thinking can even interrupt doing. Individuals express confusion in association with time. They do not understand how time escapes them so frequently. They do not incorporate enough time to accomplish what they want within a day. Those individuals may recognize much of their time is being incorporated in the mere doing of thinking, not actually engaging any other action but merely paying attention to thinking. And in those moments, what are you thinking of? Now? No. Future? Yes. Past? Yes. But not now, not present. In this, that also prevents you many times from being aware of what you are actually generating within your body consciousness, within your movement.

You can actually also generate the reverse. You can interrupt thinking. But this, for many individuals, is more difficult, for you become so caught in the fascination of your own thought processes that you do not realize what you are doing, and therefore, it continues to cycle.

You can interrupt thought by engaging your physical senses. They do not require thought to engage. You can also interrupt thought by paying attention to what you are actually doing, regardless of what it is. It may be sweeping your floor. It may be watering your plants. It may be patting your creatures. It matters not action you are engaging.

If you move your attention to what you are actually doing, this can also interrupt thought and reset it. For in moving your attention to what you are doing, you allow an opening for new information, different information, and in that, it allows thought to reset itself and begin translating accurately, not repeating. Therefore, it interrupts the malfunction aspect of thought and moves it into what it is designed for.

How many individuals within this present room have generated an experience in any moment that confused them or distressed them and then incorporated hours or even days of thinking in relation to that one event? (General consensus from the group) And how productive is that, actually? How often do you actually offer yourself constructive information in relation to that action?

You may at times offer yourself a sliver of information, generally speaking, that shall occur for in one moment you may incorporate a distraction from the repeat, which may allow a small expression of new information. But generally speaking, it creates frustration and even irritation, and it emphasizes what it is repeating. Therefore, you may generate a small experience and within days that small experience may become quite significant. For in the repeat, you are also generating new versions of the experience and enhancing them and elaborating upon them to emphasize to yourself.

It is not uncommon that an individual may generate a small interaction with another individual that may be somewhat disturbing or perhaps embarrassing or perhaps slightly irritating, and if the individual continues to generate the repeat in thought concerning that interaction, generally speaking within a day or several days the recall of that experience shall be quite enhanced and quite different from the original interaction and shall seem much more significant, and you shall either discount yourself much more than is necessary or you shall blame the other individual much more than is necessary.” [session 2049, July 22, 2006]

End Notes:

(1) Paul’s note: Ken Wilber, Integral Psychology, Shambhala, Boston, MA, 2000, p. 206-208.

See also, Introduction to Volume Three of The Collected Works of Ken Wilber, Shambhala website,, May 23, 2003.

(2) Paul’s note: Elias uses the analogy of feeding a dog each time we discount ourselves and reinforce our own duplicity and lack of trust. By not feeding this dog we experience less conflict.

ELIAS: “Each time that you are moving in the direction of acknowledging to yourselves in an objective manner your own trust and your own acceptance, regardless of how you measure – for you are very good at measuring large expressions and small expressions – but regardless of the measure of the expression, you shall reinforce your own natural trust of self. In like manner, each time you are discounting of self and pushing for more accomplishments, you are reinforcing your own duplicity and lack of trust.

It is merely a matter of which dog you choose to feed and which shall become the larger of the two, (laughter) and I shall express to you that the dog of trusting and accepting is much more efficient at creating your reality!

LEN: It’s a much better pet!

ELIAS: Quite, and offers little or no conflict!” [session 344, December 05, 1998]

Here’s another good example:

MARCOS: “Well, coming back to the fear issue, one question which I’ve wanted to ask but I leave it always for the end, I’ve always had this tremendous fear of dogs. It’s very, very strong. Why is that?

ELIAS: Ha ha ha ha! I may express to you, my friend, this particular creature is what you have chosen as objective imagery to be the embodiment of the aspect of yourself that objectively expresses automatic responses and that aspect of yourself which you do not trust.

I have expressed previously an analogy of the two dogs which are, figuratively, manifest within each of you – one which is the large dog which expresses a very loud bark and appears to be quite threatening. This is the expression of yourselves in automatic response of beliefs and the expression of discounting and distrusting yourselves. This dog is fed quite well and often, and has become quite large and imposing, so to speak.

But you also incorporate a small dog within you each. That small dog is the expression of your acceptance and trust of self and your communication in intuition to yourselves. This dog is not fed as well or as often, and therefore its voice, its bark, is quite soft, and its form is quite small, and it may be overshadowed quite easily and quite often by the large dog.

But as you move in widening your awareness and becoming more familiar with self and begin paying more attention to the small dog and feeding the small dog more often, you begin to recognize that the large dog continues to be present, but ah-ha! You discover that the large dog in actuality incorporates no teeth. (Marcos laughs) It merely appears ominous and threatening, but in actuality it incorporates no bite, and the small dog is allowed to become more of a focal point in your attention.

It does not necessarily grow larger, but you allow yourself to express an affection for this small dog, and in that action, you may hold the small dog upon your lap continuously and be paying attention to this small dog, expressing pleasure in your interaction with it and begin to ignore the loud musings of the large dog, for you recognize that this large dog is merely noisy but needs not appear ominous or threatening any longer, for it incorporates no teeth.

MARCOS: Oh, I love it! (Laughs) I’m not familiar with this parable, but it’s great and it strikes home.

ELIAS: You have expressed the embodiment of this association with the objective imagery of the actual creature. (Both chuckle)

MARCOS: Well, that’s really, really neat. Thank you very much, Elias.

ELIAS: Ha ha ha ha! Now as you encounter these creatures, my friend, you may objectively remind yourself that as threatening or imposing as they may appear, you may offer to yourself a chuckle in reminding yourself of your own inner loud dog! Ha ha!” [session 885, August 18, 2001]

Digests: find out more about the feeding the dog analogy.

(3) Paul’s note: see session 877, August 08, 2001.

(4) Paul’s note: Elias has offered an exercise in which to explore the way we interact with our own and other peoples’ energy.

Exercises: find out more about the energy fields; allowance, penetration, buffer exercise.

(5) Paul H’s note: Paul T. refers to a spiritual experience he had that led to his “joyful sobriety” that he discussed earlier with Elias. See session 637, June 11, 2000.

(6) Bobbi’s note: See session 986, January 19, 2002.

(7) Paul H’s note: Elias has offered at least forty-nine exercises (as of November 2003). They are now available on this website. However, at the time of this session, January 2002, this website was not yet published.

Digests: find out more about Elias exercises.

Early in the 1995 sessions Elias introduced an underlying concept that informs every one of his exercises: ‘noticing self.’ If the perennial concept of ‘yoga’ means union of inner Self and outer self, then ‘noticing self’ is just another method in which to remember who and what we really are: essence/consciousness.

‘... I have been expressing to individuals from the onset of this forum, the greatest term in your language may be viewed as ‘noticing.’ This is actually your greatest tool, and you are incorporating this tool to be offering yourself more information and opportunities to practice. How shall you practice if you are not noticing? And you ARE noticing, my friend.’ [session 947, November 01, 2001]

Digests: find out more about noticing self.

In 1999, Elias introduced a method that I call NIRAA (Noticing, Identifying, Recognizing, Addressing to, Accepting beliefs/self), pronounced ‘nigh-rah.’ There are four basic steps, and you guessed it, the first one is:

  • Noticing beliefs (easy, if you believe in the concept of ‘Know Thyself.’)
  • Identifying and Recognizing specific beliefs (a process of making the subconscious conscious, in other words, making invisible beliefs visible. This action is marked by varying degrees of conflict and anxiety or joy and happiness.
  • Addressing to the beliefs (lessening conflict, anxiety, depression; increasing happiness, joy, relaxation, allowing more for diverse perceptions, and moving closer to accepting self. Can occur with or without a thought process.)
  • Acceptance, neutrality, complete lack of judgment of any kind; there is no absolute good, bad, right, or wrong = ‘it matters not!’

The process of accepting self is not strictly linear. Since we each hold many hundreds, even thousands of related beliefs, we actually engage all four actions simultaneously in varying degrees. So the process is more like a four-way, multidimensional (holonic) feedback loop:

Noticing beliefs <==> Identifying, Recognizing, examining beliefs <==> Addressing to beliefs <==> Acceptance, neutral state

Elias has stated that no one to date has accepted a belief system, though we all have learned to accept individual beliefs. Even people we consider saints, sages, and religious leaders have not accepted a belief system, according to Elias. So we’re all in very good company!

Digests: find out more about these four actions.

Finally, Elias acknowledges here that he uses complementary strategies to work with belief systems. So the concepts of noticing self, NIRAA, and accepting self all work together. He introduced another complementary idea – attention (doing and choosing) – that provides yet another angle in which to explore belief systems.

(8) Paul H’s note: I had in mind a lucid dream from September 18, 2000 that was the direct result of practicing Tibetan Dzogchen dream yoga. The dream was long and involved. One vivid scenario involved a visit to the Water Street apartments of Jane Roberts and Rob Butts in Elmira New York. At one point I was healing Jane of her ‘symptoms’ of joint stiffness with Rob looking on very supportively. I felt as though we all literally changed probabilities. And as proof, I was certain I’d find different Seth/Jane books on my physical bookshelf when I awoke because Jane had not yet written all of her books during the ‘time’ of the dream.

I checked the bookcase in the morning, and sheepishly saw that nothing had changed, at least in my objective memory of the books. Yet, I wondered how would I be able to verify changing probable realities from the dream state anyway? There must be some kind of metrics, but what are they? Furthermore, who was I to think that my lucid dream would literally change entire probabilities for others including myself? Isn’t that just my ego-self, or objective awareness, being delusional in thinking its thoughts alone, even lucid dream thoughts, would create someone else’s reality? Anyway, this experience made me realize how much more I had to learn about the complex relationships between subjective and objective awareness.

More importantly, I directly confronted the fear of change or widening awareness that would radically change my sense of ego-self. And ego-self didn’t want to change! I had a powerful and direct glimpse that my identity would be something quite different from officially accepted norms if I continued with my dream yoga, and I knew I wasn’t ready at that time. So I backed off from that practice for a while.

Still, Elias sometimes talks about trauma of the shift, and this was a personal glimpse of what may occur when objective awareness is directly confronted with increasing subjective bleed through. I was also reminded of the aphorism, ‘careful what you wish for, you just may get it.’

Digests: find out more about trauma of the shift in consciousness.

(9) Bobbi’s note: Elias refers to the Castaic group session, 986, January 19, 2002.

(10) Paul’s note: Elias refers to the group session from yesterday, 1167, October 26, 2002 in which he presented an exercise to notice our attention in relation to automatic responses.

Exercises: find out more about the pay attention to self exercise.

(11) Bobbi’s note: Originally expressed as: “...not what you think you want but what are you each expressing to yourselves in this moment of what you want and you are also participating with myself.”

(12) Bobbi’s note: Gerhard had just gotten up to get a glass of water for himself and Lisbeth.

(13) Bobbi’s note: the Chicago Elias group session 1799, July 16, 2005.

Digests – see also: | absolutes | accepting self | aspects of essence; an overview | attention (doing and choosing) | avenues of communication | becoming | being in the now | belief systems; an overview | blueprints | choices/agreements | creature consciousness | Creating Universal One And Whole/all of consciousness | desires/wants | dimension | dis-ease and healing | disengage (“death”) | distortion | duality and change | duplicity | effortlessness | energy exchanges; Elias, Paul (Patel) | energy fields | essence; an overview | fear | focus of essence; an overview | forum | fragmentation | fun & pleasure! | imagery | imagination | impressions | impulses | information | intents | manifestation | mergence | noticing self | objective/subjective awareness | perception | periphery | probabilities | religion/spirituality | Regional Areas of consciousness; an overview | Regional Area 3 | relationships | religion (spirituality) | remembrance of essence | separation | sexuality and emotion | sexuality; gender, orientation, and preference | shift in consciousness | time frameworks | transition | trauma of the shift in consciousness | trusting self | truth | value fulfillment | waking state/dream state | you create your reality |

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