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Saturday, January 18, 2003

<  Session 1252 (Group/Castaic, California)  >

ďPay Attention to Your Communications Ė This Is the Point of Discussion This DayĒ

Participants: Mary (Michael), Art (Mystah), Arthur (Arturro), Ben (Albert), Bobbi (Jale), Cathy (Shynla), Dave (Zahlman), Debi (Oona), Denise, Don (Allard), Elena (Deena), Elroy, Erin (Melody), Frank (Christian), Gail (William), George (Bethette), Howard (Bosht), Jane, Jim (Yarr), Jo (Tyl), Joel, Johan, Jon (Sung), Julie (Fontine), June, Keith (Allistair), Kevin (Jashue), Kim, Laura (Alon), Letty (Castille), Lynn (Aram), Margot (Giselle), Nicky (Candace), Norm (Stephen), Paddy, Pamela (Pviette), Pat (Fryolla), Paul (Xutrah), Reta (Dehl), Ron (Olivia), Sabrina (Stencett), Shahma (Fiona), Sharon (Camdon), Sheri (Milde), Stella (Cindel), Steve (Steffano), Wendy B (Luelyth), Wendy W (Myiisha), Xanthia (Melissa).

Bobbiís note: There was a technical problem in the videotaping of this session Ė no sound was recorded. (See Endnote (1) for Eliasí comments in a private session a few weeks later about this creation.) Most of the session was captured on audio tape, although approximately 8 minutes of the first half is missing and there is another approximate 4-minute gap later on in the session, as so noted in the transcript below. (Any passages of this transcript which were done through lip-reading are so noted.) Unfortunately, some participantsí comments were also impossible to hear clearly due to the nature of the recording process.

Many thanks to Don/Allard, who attended and privately audio taped this session and shared that tape with the transcribing team. This transcription otherwise would not have been possible!

Elias arrives at 2:15 PM. (Arrival time is 26 seconds.)

ELIAS: Good afternoon!

GROUP: Good afternoon, Elias!

ELIAS: This day, we shall be discussing not necessarily your automatic responses but the influence of your beliefs in association with what you do, and we shall be interactive as per our last group interaction in your participation with this subject matter also.

Now; what we shall be examining initially you may be associating with a belief of protection, for many of you express very strong associations with protection and are not even aware of how strong your alignment with this belief is. But what we are actually examining this day is how you move, how you create actions within your day that are influenced by beliefs that influence significant events within your focus. For you move throughout your day reinforcing beliefs continuously, and are objectively unaware of what you are actually doing or what is actually influencing.

I have chosen to begin with Castille, for Castille and I have discussed an exercise of this very subject matter. (Looking at Letty) You may offer briefly to the other individuals present this day your assessment of your successfulness with that exercise for merely one day in paying attention to all of your actions and all of the influences of the beliefs. And what do you assess was your successfulness in that one day?

LETTY: Everything you do from the moment you get up and you brush your teeth or comb your hair, there is a belief system attached to it.

ELIAS: Correct.

LETTY: The exercise was to pay attention for one whole day to what I was doing every day. So I went along saying to myself, ďWhat am I doing? What am I doing?Ē It was incredible to find the belief systems that I never paid attention to.

ELIAS: And were you recognizing of many repetitions in these beliefs?

LETTY: Oh yes, many of them.

ELIAS: Correct. Within one day, you engage countless actions, and each of those actions is influenced by a belief.

Now; the point of this exercise is not to be expressing judgment concerning beliefs that are being expressed, but rather to allow yourselves to recognize what beliefs are being expressed and the influence of those beliefs in association to your actions and your choices.

This is not to say that once recognizing the influence of the belief that you may be choosing a different belief to be expressed. You may choose to continue to express the same belief that you have been, but you know that you are choosing and this is the difference. For, throughout your day you express many, many actions, and you are moving in what you term to be automatic pilot. You are NOT paying attention to what you are expressing, what you are doing.

The significance of this paying attention in mundane, what you term to be insignificant actions throughout your day is that the influence of those beliefs in association with your actions in each day are very often the same beliefs that influence what you view as significant events.

You all incorporate events or experiences within your focus that you deem to be uncomfortable and negative and that you express to yourself you wish you had not created; and your automatic response, which we discussed in our previous group session, is to be inquiring of yourself, why have I created this?

Now; we have examined those automatic responses and you have offered yourselves the opportunity to be examining yourselves and evaluating what your most common automatic response may be. Now we shall examine what you express most commonly throughout your day as an influence of beliefs. For those beliefs are the why, in association with the events or the experiences that you generate, that you question, that you dislike.

This also is quite empowering. For as you allow yourselves to become more clearly aware with what you generate even within one day, you allow yourselves to recognize your choices. I may express to you all quite definitely, I have offered information to all of you that you are not eliminating beliefs and you are not changing beliefs Ė but what are you doing?

You incorporate every belief which is contained within all of the belief systems, each and every one. You incorporate EVERY belief that is associated with all belief systems, but you express few. You choose in association with how you choose to manifest, the culture you choose to be manifest within, what you align with, your families, your orientations, your preferences. You choose certain beliefs that you shall be expressing, and these also are associated with your opinions.

Now; as I have stated many times, you may be expressing acceptance in entirety of your beliefs and continue to express your individual opinions and your preferences. They are not at odds with each other. Acceptance is an expression in which you do not incorporate judgment. This is not to say that you may not incorporate your individual preferences and individual expressions and your opinions, but knowing that they are your opinions and your preferences and they are not better or worse than any other individualís. They are merely different. The acceptance is expressed in difference, and difference is quite challenging to be accepting. You automatically express the want for sameness, for if you are the same you validate yourself and each other. If you are the same, you are expressing that you understand each other objectively, and this is good.

Now; as I have stated, the significance of recognizing what beliefs are influencing your actions throughout one day is that this offers you an intimate awareness of yourself. It allows you the freedom of choice. Do not misunderstand, automatic responses are choices also but they are limiting, for you are not intentionally directing objectively these automatic responses.

I am not speaking of thinking continuously, for choice does not require thought. Action does not require thought. But thought is a powerful tool that you incorporate within your physical reality. It is an objective tool that translates information to you. It allows you, at times, more clarity in your understanding of what you are creating.

Now; many times it does not offer you clarity. It offers you confusion, for you are not offering your thought mechanism information to be translating accurately. Therefore it translates generally, then you become confused and you spin upon your hamster wheel. (Smiling)

Now; what do you incorporate in your average routine within your day? (Pause) You all awake! (Laughter)

SHARON: All your beliefs?

ELIAS: This is quite general. I am specifically inquiring of your actions.

ARTHUR: A job.

ELIAS: You awake, eat, and...

SHERI: Iíve got to go pee!

ELIAS: Very well! This is your initial action, and how do you approach that action? (Much laughter)

SHERI: Well, I squat down on the seat... (Laughter continues)

ELIAS: How do you arrive at your water closet?

SHERI: I open up my eyes, and I say, ďHere it is! I think Iíll sit!Ē (Laughing) Iím not sure of the question.

ELIAS: Do you incorporate any action between these two? (Laughter)

SHERI: I usually get out of bed before I pee!

ELIAS: Do you incorporate any thought process?

SHERI: After the fact, I go, ďI guess I had to pee!Ē

ELIAS: Very well. This is a normal function.

Now; every action that you incorporate is influenced by a belief.

SHERI: A belief in elimination?

ELIAS: Which expresses what? (Pause)

SHERI: You guys can help me! (Laughter)

ELIAS: Quite! (Humorously) For you all incorporate the likelihood of engaging a similar action when you awake. (Laughter)

BEN: That thereís a correct way to do it.

PAT: And a correct place to do it.

WENDY B: And that you have to do it to be more comfortable.

STEVE: And that if you go through the night without getting up and going, youíre going to have a full bladder in the morning. Itís been producing urine.

ELIAS: But you do incorporate specifics in how you express this action. For within your time framework presently, you incorporate what you may term to be modern plumbing.

Now; do you incorporate rules in association with that plumbing?

STEVE: The toilet seat should be down.

PAT: That women donít stand up! Itís a little harder. (Much talking over each other and laughter, and Elias looks very amused.)

LAURA: Not in the shower.

ELIAS: But are you incorporating your shower immediately, or are you incorporating this elimination first?

LAURA: I usually ... in the shower.

ELIAS: Very well.

LAURA: Because itís all one, so...

ELIAS: Ah, and what of individuals that may incorporate a belief that expresses that this is an unacceptable action?

LAURA: Yes, I know it is, and I believe that it is, and I know that other people would find it unacceptable that I do that. But I find it economical, I find it ... Iím not wasting the water in the toilet. I go in the shower... (Much laughter, and the group begins expressing varying opinions on this subject)

ELIAS: Ah! MANY beliefs! (Much laughter)

RETA: I might add, medically, if a woman stands up sheís better off.

ELIAS: Ah, another belief. Very well! Once you have eliminated or you have incorporated your shower ... how do you incorporate your shower?

(More overlapping group discussion and laughter about what is involved in taking a shower: taking off clothes, getting hot water, opening and closing the shower door, not wasting water or using up all the hot water, clean towels, not flushing the toilet while someoneís showering...)

ELIAS: Now; we have perhaps your initial one-half of one hour that you have incorporated within your waking state, and you have already incorporated many actions, and each one incorporates beliefs.

Now; what are the beliefs that influence these actions?

RETA: You have to take care of yourself.

PAT: Getting relief! If you have to go, you have to go!

JO: You know youíre going to feel better if you are clean, and Lauraís looking after the environment. (Laughter)

PAUL: Many beliefs surrounding personal interactions, on what actions to take to be less offensive to other people.

ELIAS: Therefore concerning yourself with the perceptions of other individuals.

LAURA: Even at my work, I wash my hands after I pee at work but I donít do it anywhere else, because the belief is I need to get rid of my germs before I go back and perform my job, and itís the only time I ever do it.

ELIAS: And what belief influences this action of washing your hands?

(2:35 PM; 8 minutes, 45 seconds of session was not audio taped. Audio tape picks up again at 2:44 PM)

ELIAS: Which generates what action?

KIM: I believe that it would generate protection to focus in a more productive way.

ELIAS: In a manner of speaking, for it is a defense. For it is an action that may be motivated by the belief that you do not incorporate capability of steering yourself efficiently throughout your day. Therefore, you incorporate this action to focus your attention more clearly and more fully and incorporating other energies that shall be helpful to you to steer yourself in an efficient manner throughout your day.

KIM: Exactly. So, what would be the more efficient way to believe about it?

ELIAS: Ah. (Laughter)

PAMELA: What if we do these things out of enjoyment? I mean, what if you go to the bathroom because you like the way you feel afterwards? You take a shower because you like the way your skin feels afterwards, and you eat breakfast because your taste buds enjoy what you eat, and you meditate because you like the feeling that you get with it as a preparation for the day.

ELIAS: Now; this is a clear example of what I began with in this conversation. Your response presently is automatically assuming that any of these beliefs that are influencing any of these actions are bad or negative.

PAMELA: My saying that if I do something because it makes me feel good...?

ELIAS: The manner in which you have presented this statement and this question to myself is defensive, and is expressing what you view to be an opposite opinion in defense of perhaps you merely enjoy engaging any action. I have not expressed that any of these beliefs are bad, or that you may choose to change them.

PAMELA: I was only saying, though, that all of the things youíve talked about could also just be a preference...

ELIAS: Correct.

PAMELA: opposed to thinking that we needed to do it.

ELIAS: Correct, but how shall you know objectively whether it is a preference or whether it is an influence of automatic responses to beliefs that you perhaps do not prefer if you are not aware of what you are doing and what is influencing that doing?

And this is the point, not that any of your beliefs are bad. They are all neutral. You attach associations of good and bad, and those associations are associated many times with your preferences, which are not bad. But what becomes confusing and at times conflicting is that you associate your preferences as good, and if you encounter other individuals and express different preferences, they are not as good, and there are automatic responses that occur in association with those expressions continuously.

What do you generally express to myself many, many, many times: ďHow may I be helpful to other individuals? I desire to be helpful in the action of this shift. I am engaging conflict or challenge with my daughter, my mother, my father, my son, my friend. How may I be efficiently interactive and be helpful? How may I be accepting?Ē These are questions that are posed within this forum continuously, and my expression to you all continuously is to be accepting. And what is meant [by] ďto be acceptingĒ?

ARTHUR: Non-judgment.

ELIAS: And how do you accomplish that? How do you accomplish no judgment?

FRANK: Accepting yourself.

ELIAS: Correct, and how are you accomplishing of acceptance of yourself?

FRANK: By not placing judgment; being aware of your own beliefs and not judging them.

JUNE: And not comparing.

ELIAS: A lack of comparison is very strong. This is a very strong belief.

Q: (Unintelligible)

ELIAS: Correct, but the requirement is to be intimately aware of you.

ARTHUR: Noticing?

ELIAS: Continuously; but to know, not to judge your own preferences or the other individualís, not concerning yourself with any other individual but viewing yourselves and not judging your preferences or comparing your preferences to other individuals, for they may not be the same, and in acceptance of your beliefs and your preferences and your choices, and in recognition, knowing of your choices Ė not automatic responses, not automatic pilot Ė but recognizing your own individual unique preferences and allowing yourself the freedom of that expression of them without judgment, recognizing that other individuals express their preferences also and [that] it is unnecessary to be judging of another individualís preference. For how is this altering your reality? Where is the threat?

As an example, in your society you incorporate strong beliefs in association with your physical body consciousness, very strong mass beliefs.

Now; I may offer two examples. One, you may be an individual that is quite aware of what you consume as food, and you may incorporate specific beliefs in relation to what is healthy, what offers you a higher vibrational quality in certain foods. Many individuals incorporate these beliefs. They are not wrong, but they are beliefs.

Now; you may encounter another individual which may incorporate very different preferences and expressions and perhaps consumes types of foods that you view to be quite disgusting and extremely unhealthy. (Laughter)

Now; they are expressing their preference and you are expressing your preference, but YOU are expressing your judgment that they are consuming unhealthily, [and that] this is very bad. And they may be expressing judgment to you, that you are a lunatic for you are incorporating these beliefs associated with lighter energy food. They are merely differences!

But in this simple encounter, you express tremendous judgments. Is the other individual harming you or creating your reality for you if they are choosing to be consuming foods that you view to be disgusting? Are they altering your reality?

PADDY: Not if you donít let them.

ELIAS: How may they possibly be altering your reality in their choice?

PAT: They could have gas. (Loud laughter)

ELIAS: It is your choice how you shall interact with that.

PAT: (Unintelligible)

ELIAS: It is your choice how you interact with that, is it not?

PAT: Eat the right things and we donít have to deal with it.

ELIAS: Ah! Therefore attempt to be creating the other individualís reality for them. And your choice is that...

PAT: But their reality, in this case, is directly affecting my reality.

ELIAS: If you allow it.

PAT: Well, apparently in that scenario I would be allowing it, so I would try to...

ELIAS: You may or you may not. You may engage what senses you choose.

PAT: (Unintelligible)

ELIAS: In actuality, it is. But as to your comment, how is another individual creating your reality?

PADDY: Itís not creating your reality unless you allow it to be.

ELIAS: Even in this scenario, it is not creating your reality. YOU are creating it in association with your beliefs that you are a victim. The other individual is not creating ANY of your reality, not even with flatulence! (Loud laughter)

PAT: I have a hard time with that.

ELIAS: (Emphatically) You create every aspect of your reality.

PAT: Well, I had this dog, this yellow lab. He was the greatest dog in the world, but man that dog had gas. Now, youíre telling me that I created that? The dog was very efficient at his creation...

ELIAS: If it is expressed within your perception, YOU have created it.

PAT: Wow, thatís hard to understand how I ... heís gone now. But itís a very difficult concept.

ELIAS: I am understanding, and this is the point. And this is the shift. (Grinning)

JOHAN: I think the danger of judgment is that it really relies on the personal experience of neutrality. I think one of the things weíve got to learn is how we experience neutrality, to allow and to be allowed, because I think the job for us while we live here...

ELIAS: The paradox, in your terms, which is not in actuality a paradox, is that you express the neutrality but you also express the preferences, which are not necessarily neutral. It is the allowance of yourself to express your freedom of your preferences and your opinions but also simultaneously not express judgment in relation to yourself or other individuals.

I am not expressing this term of ďjudgmentĒ to be a negative; judgment is also what you term to be a positive, therefore not expressing the judgment in association with yourself in recognizing your preferences, that they are good or that they are better or even at times that they are worse, for you are comparing with other individuals, but rather to recognize your preferences and be accepting of them, knowing objectively that they are your preferences and they are acceptable, and that the differences expressed with other individuals are acceptable also.

Another example: an individual may be expressing within their focus their preference associated with their beliefs that it is healthy and good to not be incorporating certain substances within your physical body, perhaps one that is commonly expressed within your society of your cannabis, your marijuana. Some individuals incorporate very strong beliefs that this is bad and that you should not be incorporating this substance. Other individuals may be incorporating this substance continuously and functioning quite well. The individuals that may be incorporating the belief that it is not good to be incorporating this substance perhaps shall interact with that substance and generate a very strong response and create unusual experiences. The individual that does not align with that same belief may be incorporating this action of this particular substance and function quite normally and not experience what the other individual shall experience. But both individuals may be generating judgments of each other, or one individual may incorporate judgment and one may not.

The point is to be recognizing where the judgments are expressed and what influences them, as generally speaking, for the most part you generate judgment in association with beliefs, lack of acceptance and difference of choice.

This is merely what is occurring: individuals are engaging in choices. One choice is not good and one choice is not bad, even to the extent of murdering each other. They are merely choices. They are experiences. It is your association with your beliefs that generate judgments.

You may continue to incorporate the beliefs that you are expressing and recognize that they are your preferences, for the beliefs within themselves are neutral. But the point is to be aware of what your beliefs are, what their influences are.

We shall break, and you may engage in one of your scenarios that are so challenging to be accepting and that you enjoy creating! (Laughter) And so may you all, if you are so choosing!

BREAK at 3:04 PM
RESUME at 4:09 PM

ELIAS: Continuing. (Pause, and laughter) Or not!

MARGOT: Elias, while I was outside with Mary we talked about something that I think is common as dirt because itís a mass belief. The thing that interests me about it is that itís a mass belief that is felt very strongly, that nobody should drink before five in the afternoon. (Laughter)

I did not grow up with that belief, but I acquired it quite early in my life because somebody around me always did have to wait until five. Itís not my belief, except that ... and this is why Iím asking you this. Letís say sometime during the afternoon I decide that Iím tired, Iíd really like to have a drink. The first thought that comes into my mind is, is it five? I always check, and I think thatís pretty stupid of me to do that, because I donít care. If I want to have a drink at three, Iíll have a drink at three, but that phrase comes into my mind.

ELIAS: This is significant, Giselle, for this is an illustration of beliefs that individuals incorporate and think that they do not, but choose not to necessarily be expressing.

What is occurring, that you express that to yourself in association with your communication to yourself and then you translate that thought process, is you are offering yourself a communication and your thought process is translating that communication that you express to yourself, in the questioning of the time. (2) For, what your communication is expressing to you is an identification of a belief that you do incorporate, but you are choosing not to express it.

Now; this becomes confusing to many individuals and they may express very similarly to what you have expressed now: ďI do not incorporate this belief, but I am aware of the identification of this belief continuously.Ē

Now; you do express this belief. You do incorporate this belief, and you are aware of this belief. But you choose not to be expressing the alignment with that belief, and therefore offer yourself the choice and may be expressing differently. This is not to say the belief is not in existence and that you do not incorporate it, for you do; but this is an example of incorporating a belief and offering yourself choice, not necessarily expressing it; recognizing its existence, recognizing that you incorporate it and offering yourself choice of how you shall incorporate action, knowing that the belief exists but also not necessarily in that moment aligning with it and expressing it. Which you are correct, this is quite a mass belief in association with our previous discussion in alignment with other substances.

Within your culture and your society, this particular substance also is tremendously controversial. Individuals incorporate very strong beliefs in association with this particular substance, and within your society you generate distinctions of what is natural and what is not. I may express to you, you create all that is within your reality, whether it be chemical or what you identify as natural, organic, so to speak. You create them both; they are both expressions of yourself. Therefore, in a manner of speaking they are both natural. They are extensions of you.

In this, you merely generate beliefs associated with what grows and what you manufacture, but you manufacture what grows and you manufacture what you produce in either choice. In a manner of speaking, they are the same. They continue to be extensions of yourself, products of yourself. It is merely your beliefs associated with these differences that generate your difference in interaction with them and your judgments associated with them.

As I have expressed to many individuals, you may be consuming whatever you choose, whether you deem it to be natural or not, organic or synthetic. Your response to that, your interaction with it, is quite associated with your beliefs associated with it. You may be consuming ANY substance within your physical reality and incorporate no response to it.

ARTHUR: Like that guy who ate a whole bicycle? (Laughter)

ELIAS: You may consume any element within your reality and it matters not, for it is not necessarily damaging or affecting of your physical body consciousness. It is dependent upon your beliefs associated with what you consume.

Your physical body consciousness is a highly efficient creation. It incorporates capability of consuming any Ė ANY Ė substance that you may physically imagine within your reality.

PAT: If you consume something that is a known poison but yet you donít consciously know that itís a poison, and you take this and you die, you disengage, are you saying that it doesnít necessarily have to end that way, that you could very well consume the poison and live, be fine and not have any adverse effects?

ELIAS: Correct.

PAT: So is there anything that an individual could do to make that work for them?

ELIAS: If you are consuming of what you term to be poison and you are disengaging, it is not associated with the poison. It is associated with your choice to be disengaging at that time framework in that moment and in association with the beliefs associated with that method.

PAT: So what Iím saying is if accidentally you consume...

ELIAS: (Firmly) You do not generate accidents. There are no accidents; there are no coincidences. There are choices.

PAT: On a different level than what we know...

ELIAS: No. Every individual incorporates an awareness. At the moment that they choose to be disengaging, they are aware of that choice. It is not an accident, and you do not incorporate any hidden information. YOU KNOW.

PAT: I want to narrow this down. As a focus, as an individual focus of me right now, if I do this sort of thing, is it within my awareness of this focus? Iím not talking essence Ė essence can do anything Ė but as a focus I would know what Iím doing when I do it?

ELIAS: At the moment of choice of disengagement, yes.

PAT: So if I chose to partake of a poison, but I didnít know it was a poison...

ELIAS: Correct, I am understanding.

PAT: But I took this poison and Iím going to die, it was totally within this focus, not the essence but this focus? Itís totally within this focus to understand that I have chosen this and I am going to die.

ELIAS: At the moment of the choice of disengagement.

I am understanding what you are expressing. You may be objectively unaware that you may be consuming some substance that you believe shall be lethal, but at the moment of disengagement you shall be quite objectively aware of that choice and whether you choose to engage that choice or not.

PAT: I want to go back here. Iím in a bar, I donít know that Iím going to have some substance, but somebody puts something in my drink. Iím innocent, and I am drinking this drink. I did not choose...

ELIAS: (Firmly) Yes, you did.

PAT: But youíre talking essence, youíre not talking focus.

ELIAS: I am speaking to you of the focus.

PAT: And I am fully aware, even though itís out of my brain pattern that I have chosen...

ELIAS: The choice is not...

PAT: ...that I have chosen to die that day?

ELIAS: Or not.

PAT: Or not. You know what I mean.

NORM: Only subjectively, correct? Not objectively.

PAT: If somebody put something in my drink and I have no idea Ė Iím innocent Ė I am drinking that sucker and Iím going down that night. Okay, so what I want to know is have I really made that choice...


PAT: ...on a focus level, not on an essence level?

ELIAS: Not as essence, for YOU ARE ESSENCE.

PAT: I know Iím essence, but I want to know in which level...

ELIAS: (Loudly) In this...

PAT: I making this decision?

NORM: What consciousness of her focus are you referring to, subjective or...

ELIAS: Objective!

NORM: Even though she didnít know?

PAT: I donít want to die and I didnít even participate as far as I knew.

ELIAS: Ah, but you are participating, for you are creating it!

MALE: Is that what youíre saying, that youíd be a victim?

PAT: Well, Iím just trying to understand.

ELIAS: You are creating every aspect of your reality, every moment, every action. There is no action that may be incorporated in your reality that you are not creating. Another individual, no circumstance, no situation, no scenario may create your choices or your reality for you.

PAT: Okay, but weíre talking FOCUS...

ELIAS: I am aware.

PAT: ...weíre not talking essence.

ELIAS: I am aware.

PAT: I believe that essence, all these things happen and we just go along with it and okay, but focus ... I am creating that?

ELIAS: Yes, and this is the significance of what we were discussing previously.

DON: Because we might create it but be creating it on autopilot.

ELIAS: Correct!

NORM: Now, I would like to have you define that, the difference between objective and subjective consciousness creating what we do.

ELIAS: There is quite little difference. As I have expressed many, many, many times, they move in harmony. Therefore, what you create in subjective awareness is what you also create in objective awareness.

The difference between subjective and objective is that the subjective is quite precise and literal, the objective is abstract. Therefore one action that you may be incorporating subjectively, one direction, one motion that you may be creating subjectively, may be incorporated in thousands of manners objectively, for the objective awareness is abstract.

It is quite the reverse of what you think. You associate your subjective awareness with dream state. Your dream state is quite objective. If you generate imagery in association with physical reality, it is objective.

ARTHUR: And abstract, in dream reality?

ELIAS: You are quite abstract in your dream reality, which is quite a mirror for your waking reality which is also quite abstract.

Your subjective awareness is quite precise and is not abstract. Your subjective awareness may be precisely identifying to you a belief that is influencing what you are creating quite precisely Ė one Ė and you may be generating hundreds of objective expressions of imagery to reflect that one belief.

DON: Is that independent of orientation? What youíre saying, thatís true for all...

ELIAS: Correct, correct. It matters not what orientation you incorporate. This action is the same, and you...

NICKY: Would you repeat what subjective is?

ELIAS: It is not abstract. It is the literal.

NICKY: What frame of mind... (unintelligible)?

ELIAS: It matters not. It is not a question of frame of mind, for that is implying association with thinking and this is not associated with thinking, which is what I was expressing previously in our discussion earlier. You do not incorporate thought to be generating choice and action.

But this is what is familiar to you, your identification of thought, your reliance upon thought and your expectation of thought to be accurate, and it is not always accurate. Its accuracy is entirely dependent upon what information is offered to it. Information is generated through communication; thought is not a communication.

PAT: Thatís really hard for me. Thatís really difficult, because weíre so used to using thought as being so much more, and no matter how much you tell us that thought is not it, we still have thought. We still are fighting that battle.

ELIAS: This is another association which is being misinterpreted, misunderstood. I am not expressing to any of you that you do not think.

PAT: We think whether you tell us to or not! (Laughing)

ELIAS: Correct, for this is a function of your objective physical manifestation. It is no less of a function of your physical consciousness...

PAT: So itís valuable. Would you say itís valuable?

ELIAS: Correct, it is no less a function than your heartbeat or than your breathing. It is quite valuable, and it is being generated continuously. It does not stop any more than your heartbeat stops or your breathing stops. What occurs is that you move your attention. At times you are paying attention intensely to your thoughts, and at times you are not.

ARTHUR: Therefore it may be valuable to notice when we are not thinking, correct?

ELIAS: Perhaps. What I am expressing to you is not a devaluation of the mechanism of thought, but to recognize what it is, to understand that it is not a communication, that it does not precede your creation of reality.

You may think and think and think and think, and it shall not create your reality. You may wish all that you may, and you may think of what you are wishing and not create it, and the reason that you may not create it is that thought does not generate reality. It does not create reality; it interprets. It translates communications, and you offer yourselves many avenues of communication. It is the function of thought to translate.

But if you are not offering this mechanism of thought adequate information in association with your communications, it is not translating accurately. It translates generally, and this is the significance of paying attention to what influences your choices and paying attention to your choices.

What you choose may be associated with your direction. Your choices are what you do, not necessarily what you think. You may think to yourself in one moment, ďI am going to move across this room and consume appetizers.Ē And what you may actually do is turn your attention to the individual that is sitting beside you and engage in conversation. You are not DOING what you thought, but [you] are doing what you desire, in association with your direction.

This is the significance in paying attention to what you are doing and what influences what you do. For your doing is your choosing, and what influences your choosing is quite significant, for your beliefs influence your choosing continuously.

PAT: So what is influencing our doing? If itís not our thought, if itís not what we want to do, what our thinking pattern is, then what is the doing part?

ELIAS: Your desire moving in association with your beliefs, and this is tremendously significant. You may identify your wants, although at times that may be quite challenging also. Many of you are...

(4:35 PM, audio tape recording was interrupted; the remainder of this paragraph and the following paragraph was lip-read from the video tape)

...objectively unaware of your wants, which is quite an objective expression. What you desire is a subjective expression, which is not hidden from you. Your desire influences your direction, and your direction is expressed objectively through your choices and your doing; but you do not pay attention. Therefore, you are not aware objectively of what your desire is, what your direction is, and what you are choosing Ė for you are not always choosing what you want.

(2 minutes, 20 seconds of missing session)

ELIAS: Not necessarily a thought stream, so to speak. But there are differences in thought patterns and how you generate your individual expression of this mechanism, and there is also an influence associated with orientation to generate different types of thought patterns in association with the different orientations, but the mechanism remains the same. The function remains the same. But...

(4:39 PM, return of audiocassette recording; total of 4 minutes, 5 seconds missing from the audio tape)

...there are different associations that are generated in relation to that mechanism associated with orientations, for the orientations are quite influencing of perception.

PAMELA: So the strong feeling that thought is more than a translator, is that a part of duplicity? Is that just something thatís here...

ELIAS: It is a misdefinition.

PAMELA: Iím sorry, itís a...?

ELIAS: It is a misdefinition.

PAMELA: What is a misdefinition?

ELIAS: What you are inquiring of. It is a misdefinition that is the (unintelligible) of why thought is so strongly associated with a communication or with a method that generates your reality.

It is a misunderstanding and a misdefinition in similar manner to the misdefinition of emotion, which has been challenging for many individuals to redefine the expression of emotion as not a reaction and not a response but rather as a communication associated with a signal. Many individuals continue to express challenge attempting to redefine that expression and that function which is a communication and objectively understand what the communication is.

In similar manner you have created this definition that thought is a communication, and therefore you have a misdefinition of its function in similar manner to...

NORM: Cannot a person use thought to determine a choice, and therefore use thought to determine the choice that makes the action?

ELIAS: It is dependent upon your communications and how you are translating, and if you are translating accurately. At times, individuals do translate different communications, and emotion is not your only communication avenue. Therefore at times individuals are translating different avenues of communication adequately and accurately and translate this into thought, and therefore generate an action in association with thought or a choice in association with thought.

NORM: So itís still a choice that makes the action...

ELIAS: Correct.

NORM: ...not necessarily that the choice is made by thought communication. The thought communication with your...

ELIAS: No! Thought is not a communication.

NORM: Well, then how does my thought create a choice?

ELIAS: It does not.

NORM: We just agreed that it did.

ELIAS: No. We did not agree that it does or that it can. Thought does not create choice.

You may be offering yourself a communication, and you may be accurately translating it through the mechanism of thought, and you may choose to be generating action in association with the accuracy of that translation, but the thought is not creating the action or the choice.

NORM: If I lose something and I think that it could be here or here or here or here, I think that itís most likely in this place and therefore I will choose to go there to look for it first. What did you find in that sequence thatís...

ELIAS: What you are unaware of is what you are communicating to yourself. You are not paying attention to that action.

NORM: What was I unaware of?

ELIAS: Your communication.

NORM: And what was that?

ELIAS: Your subjective awareness is continuously communicating to you, and your objective awareness translates the act of communication from many, many, many different avenues to thought.

Now; if you are paying attention ... this is the significant action, the movement of attention, and attention is not thought. Jale, underline that sentence! (Laughter) If you are allowing yourself to move your attention, you shall offer yourself information which may be accurately translated through thought, and this is also your confusion of why you rely upon thought and that you think it precedes your choices and your reality. It does not.

But this is the reason that you associate in this manner, for you incorporate a linear time framework. You generate a perception that creates a sequence of events, and this is the manner in which you think Ė you THINK Ė in sequence of events. This is not necessarily the manner in which you actually create, but you THINK in a sequence of events, which is the TRANSLATION of what is actually occurring, and therefore that translation is offered to your perception and influencing of your perception, and therefore you create in sequences of events. Although, at times your thought process becomes confused and you do not create in sequences of events, and you surprise yourself and you create (unintelligible).

NORM: So how do I go about finding something that I lost?

ELIAS: You pay attention to your communications. This is the point of discussion this day: paying attention to your movement, paying attention to your DOING.

ARTHUR: Itís like when I lose my keys in my house. I stop and sometimes my body seems to lead me to my keys. Sometimes Iíll just walk and I wonít objectively see them right away, but Iíll be standing right in front of my keys. Iíve done that plenty of times.

ELIAS: Correct. Which is another example or evidence that thought does not create your reality or direct it. But it becomes confusing, for you think that it does and it does not. You offer yourselves evidence in every one of your days how thought does not create your reality and does not drive you or motivate you through actions that you incorporate; but you discount your actual reality, what is actually occurring, for you are so very accustomed to relying upon a mechanism to create your reality, which does not.

JON: (Unintelligible; question about paying utility bills)

ELIAS: If you choose to be altering your reality, you alter your perception. And how do you alter your perception? You recognize the beliefs that are being expressed.

Now; you may think to yourself, ďI see that I incorporate this belief that I must be paying this bill to receive this service. Ah! I have identified this belief, for I have thought of it. Therefore, now I shall think, ĎI do not align with this belief.í Done!Ē (Laughter) Not! And perhaps if you do not pay your utility bill, you shall not be provided with the service, because just that you have identified the belief through thought is not to say that you do not continue to concentrate on that belief.

JON: So what do I actually do then?

ELIAS: You recognize that you incorporate a belief, and you actually allow yourself to accept this belief, recognize its influence. You genuinely move the concept into a reality. You allow yourself to experience, for without experience the concept remains concept and it is not moved into reality. You may think and think and ponder and analyze all that you may, it shall matter not.

JON: What should I experience, not paying the bills?

ELIAS: No. Experience the belief that you incorporate and that you express, that you must be paying this bill. Allow yourself to experience this belief, recognize it, recognize your incorporation of it, identify its strength and genuinely express acceptance of it. It is in existence, you have been expressing it, you express no judgment concerning your alignment with it or not aligning with it, and that aligning with it or not aligning with it is not better or worse. You identify that you genuinely may express within yourself it matters not that I pay this bill or I do not.

ARTHUR: What about the aspects of that belief?

ELIAS: That is a belief. You are expressing the aspect. You are distinguishing between the belief system and belief. The belief is an aspect of the belief system.

ARTHUR: Okay, I understand.

JOHAN: Can you think maybe about two practical ways of expressing what was just said, in order not to pay utility bills, you could... (Unintelligible)

ELIAS: Correct.

JOHAN: And there you donít need the utilities, so you realize that within your reality that is not the only choice.

ELIAS: Correct.

JOHAN: You can come up with a thousand examples...

ELIAS: Correct, which is the objective abstract imagery, [and] which you narrow your thought process, once again, in association with your choices: I wish not to pay a utility bill. Therefore, my choices are limited to either I choose to not to pay the utility bill or I choose to pay it. Your choices are not limited to these two scenarios, but this is the manner in which you are quite accustomed to thinking in black and white, either/or, cause and effect.

This is the limitation of that mechanism, for it merely translates. It does not offer you an impression; it does not offer you reality; it does not offer you encouragement. It translates. And you spin and spin and spin your wheels in association with this mechanism.

ERIN: It seems to me that I move in the opposite direction of all this thought. A lot of times Iím just noticing everything I havenít before and never interpreted, and I think that I hear a voice in my head saying, ďInterpret!Ē (Laughs) I think thatís your voice Ė Iím not sure! (Laughter) But it seems like what I do all the time is just noticing all the patterns and noticing all the feelings and everything, but what I need to reach more is my thought processes, actually interpreting all this instead of just noticing. I know itís related to my orientation...(3)

ELIAS: Also your focus.

JON: First focus.

ELIAS: Correct, and incorporating forgetfulness as to the function of this reality and the design of this reality! (Laughter) Ha ha ha ha! But this is why you incorporate this reminder to yourself.

FRANK: You chose a hell of a time to be a first focus!

ERIN: I know! (Laughter)

ELIAS: And quite creative, I may express! Ha ha ha ha!

I may express to you all, you incorporate much to be incorporating thinking about, do you not? Remember, thought is a natural function. It is a natural objective function of your physical expression. As I have stated, quite similar to your heartbeat or your breath. It continues continuously in a similar manner. This is not the point; the point is your attention.

I am aware that most of you continue to not quite identify what attention is or how it moves, and continue to associate your attention with thought. (Looking at Erin) But as you yourself expressed, it matters not, thought. Your attention moves quite freely, NOT in association with thought. (Laughter) Therefore...

RETA: Can I ask you one more thing? (Unintelligible; remark about ďyou are the thinker of the thoughtĒ)

ELIAS: Not necessarily. You are.

RETA: (Unintelligible)

ELIAS: Quite!

RETA: (Unintelligible)

ELIAS: Quite! But the question is, who are you? (Laughter) For you are not your thoughts. Perhaps recall our incorporation of our group in the previous year in this location, and what was presented but a very small one, to be presenting an example to you all, not concerning herself with your perceptions. And perhaps now, once again, this year incorporates another example of a new small one, who does not THINK so very much! Ha ha ha! (Much laughter)

(With much volume and projection of energy) I express to you all tremendous joy in the incorporation of your company! And I also express tremendous encouragement to be noticing your thinking and your doing, your communicating and your doing. Your communicating is not limited to your emotions. Pay attention to your IMAGINATION, which influences that thinking quite often.

(Continuing in great volume and energy) To you all, in tremendous encouragement of your movement and great affection, I offer to you my fondness and anticipation of my interaction with you each, every one. Au revoir.

GROUP: Bye, Elias.

Elias departs at 5:01 PM.


(1) Elias answered a question about the lack of sound in the Castaic group session video recording in a private session a few weeks later. From session 1273, February 14, 2003:

JULIE: I have a question for Elena. She wants to know if you were the one that turned off the sound at the Castaic session.


JULIE: Okay, and what was the communication for that?

ELIAS: (Chuckles) What was incorporated as the theme?

JULIE: (Laughing) Paying attention to self.

ELIAS: In the now!

JULIE: In the now.

ELIAS: Correct. What have I expressed repeatedly throughout the engagement of this forum? To pay attention to self in the now. What is the most commonly non-assimilated not expressed action? Paying attention to self in the now. And this particular time framework of that session and all of the interactions that were occurring within that time framework of several days, so to speak, in which I engaged two sessions of group individuals Ė Michael also incorporated an interaction with the group of individuals Ė the theme throughout that time framework was paying attention to self in the now and altering your perception.

But for the most part the individuals participating were not entirely paying attention, and this was associated with a clear example. For your perceptions were that it was not entirely necessary to be fully paying attention in the now, for you may move your attention to the past subsequent to the session itself and the interaction itself to the recording, which now becomes the past, and the anticipation of the future, of the transcription.

Therefore, as this was the theme of that time framework, in cooperation with the energy that all of you participating were expressing, I engaged a choice to emphasize the point.

Digests: find out more about About Elias.

(2) Originally expressed as: ďThat you express that to yourself in association with your communication to yourself, then you translate that thought process, what is occurring is you are offering yourself a communication, and your thought process is translating that communication that you express to yourself in the questioning of the time.Ē

(3) Erin is intermediate orientation.

Digests: find out more about orientations.

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