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Sunday, February 15, 2004

<  Session 1515 (Private/Phone)  >

“Developing Clairvoyance”

“Redefining ‘Selfishness’ and ‘Facts’”

“Beliefs About Smoking”

Participants: Mary (Michael), Patrick (Erik) and Anne (Monique).

(Elias’ arrival time is 15 seconds.)

ELIAS: Good afternoon!

PATRICK: Hello, good afternoon! How are you?

ELIAS: As always, and yourself?

PATRICK: Quite excited about what this next hour can bring.

ELIAS: Ha ha! Very well.

PATRICK: I suppose I should ask a couple of basic questions first to get that out of the way, in terms of who I am in the philosophy that you’ve given us a sample of last year. For instance, what is my essence, what are my focus colors, and have I had any famous focus before?

ELIAS: Very well. You are requesting essence name?

PATRICK: Yes, please.

ELIAS: Very well. Essence name, Erik, E-R-I-K. And your impression as to families, what is your impression?

PATRICK: I don’t know the different families that you operate with, so I can’t give a suggestion myself.

ELIAS: (Laughs) Very well. Essence family Sumafi; alignment Gramada; orientation common.

Now; what is your impression as to your color?

PATRICK: I tend to work very well with blue. I feel comfortable around blue, but whether that has anything to do with my essence color, I’m not sure.

ELIAS: Essence color, turquoise; focus color, crimson.

ANNE: Can I just interject?

ELIAS: You may. Welcome.

ANNE: Hi there. How are you? (Elias laughs) The last time I – the first time, actually – I asked you for Patrick’s essence family and alignment, I could have sworn his family was Vold and alignment Zuli.

ELIAS: Correct. But there has been a fragmentation that has occurred, and therefore the choice of these expressions is different.

ANNE: Interesting. Would you be able to say when that happened?

ELIAS: Approximately within what you would term to be six months.

ANNE: Thank you so much! That was really cool. Carry on.

PATRICK: This is my wife, by the way.

ELIAS: (Laughs) I am aware.

PATRICK: Now onto the main body of things. I am trying to develop my intuitive skills through taking a class in clairvoyancy. I’m struggling a little bit with identifying spiritual input, and I also feel I’m reaching a little bit of a plateau and not moving on in this development. Can you see more than I can see as far as what stage I am, and what challenges and probabilities I might face in the next couple months?

ELIAS: Let me express to you an encouragement in your movement, and express a suggestion that you allow yourself to move in an exercise with your empathic sense. For I am understanding what you define as clairvoyance, which is not to be discounted, but in that action there also are somewhat confusing beliefs that may be incorporated in association with not merely listening to information but tapping into probabilities that may or may not be chosen. That may be confusing, for there may be a tendency to be incorporating information in certain manners too literally, and that may cause confusion.

Whereas, if you are allowing yourself to practice with your empathic sense, this shall allow you to discern energy that you are expressing and energy that other individuals are expressing, and differentiate between your experiences and the experiences of other individuals. It also shall allow you more clarity in what you are actually generating, rather than projecting and tapping into possible or potential probabilities that may or may not be chosen. Are you understanding?

PATRICK: Yes, the empathic bit I understand, which brings us almost back to Düsseldorf, where we discussed empathy versus pity versus understanding.

ELIAS: Correct.

PATRICK: So in other words, I should enhance my ability to understand other people?

ELIAS: And yourself through your empathic sense.

Now; recognize that your empathic sense is an inner sense, but it is expressed objectively. In this, what occurs in expressing that empathic sense is an allowance of yourself to merge with experiences. You may merge with different aspects of yourself objectively, or you may merge with other individuals, or you may merge with other expressions of consciousness and offer yourself information with regard to yourself through the experience that you generate in association with merging with any other expression of consciousness.

PATRICK: So that would probably mean a lot of focus on myself to begin with?


PATRICK: Excellent. How does one focus on oneself without being selfish in a negative sense?

ELIAS: (Laughs) Let me express to you, there are two forms, so to speak, of selfishness. One is a genuine selfishness, which is focusing upon yourself. In that expression of focusing upon yourself, you begin to generate an openness, which allows you to receive more fully and more clearly. It also alters your expression of energy that you project outwardly, which in actuality expands your perception and allows you a much greater ease in interaction and openness with other individuals and allows you to generate a genuine appreciation of yourself and of other individuals and of your reality.

Now; the other expression of selfishness is false; it is a camouflage. The individual is not actually focusing their attention upon themselves but generating a camouflage to create an action in which their manipulation of energy attempts to generate other individuals focusing their attention upon them. Therefore, they are generating somewhat of an opposite action of what may be termed as the genuine selfishness. For in the camouflage or the superficial selfishness, that is what you view as a negative. The individual is not generating an exposure or an openness, and in that, they are not allowing their own receiving from other individuals. They are actually blocking that action and are merely attempting to gain the attention of other individuals in a manner in which they do not express it with themselves.

PATRICK: Okay, that makes sense. This thing about focus on oneself, it’s something my wife and I have debated for a little while now, but I wanted to move this on to the decisions that I make in my life. Can you see or can you suggest what seem to be the prime motivations behind the decisions I’ve made so far in my life?

ELIAS: In what capacity?

PATRICK: Well, all really – work, friends, love, etcetera. Or is that too broad a question?

ELIAS: What is your concern?

PATRICK: I see a mixture of motives behind my decisions, one being ambition in the material world. I also see fear to an extent, or just avoidance of risk being part of my motivation for decisions. I wanted to just make a check on whether I’m having the balance right.

ELIAS: I am understanding.

Now; let me express to you that there is no wrong expression in being ambitious. This is merely one avenue of an expression of motivation that allows you to explore and explore your abilities, and to motivate yourself to expand your abilities in what you do.

Now; you do express a cautiousness, which that at times may be limiting. In this, there is a question concerning your ability to create what you want and whether you actually create what you want or whether it is created in some other manner. That doubt of your abilities to create what you want generates a hesitancy to be exploring in manners that you term to be generating a risk. It is more comfortable with you to be moving in directions that appear to you to be somewhat safer. But I may also express to you that at times that presents limitations and also limits your freedom to express yourself fully in directions that you do want, and also limits you in association with other individuals, motivating you to be more compliant at times with the expressions of other individuals, rather than trusting yourself to be expressing you.

PATRICK: I recognize that. What sort of exercises can one apply to improve this?

ELIAS: Very well. I may express to you several. I may express to you, in your interactions with other individuals, as you pay attention to yourself and to your energy, listen to yourself, and in that listening to yourself, if you notice yourself expressing a hesitancy in relation to the interaction that you are engaging with another individual, allow yourself to stop and momentarily imagine that the other individual does not exist, and allow yourself to evaluate what YOU want to be expressing in that moment.

Now; this may be somewhat tricky, for the automatic response is to identify what you want from the other individual or what you want the other individual to be expressing and how you want the other individual to change an expression, and that is not the point. In this exercise, the point is to temporarily, momentarily eliminate the other individual from your reality. In doing so, evaluate what YOU want to be expressing in that moment; therefore, it does not concern the other individual at all. Your attention is redirected to yourself. This actually generates several actions automatically which are beneficial. I may express to you that within relatively few times of practicing that exercise, you shall begin to be paying attention to yourself much more fully and automatically and easily.

Now; I may also express to you to pay attention to what you are doing and generating in response to yourself, for many times you are generating an automatic expression of expectations of yourself. This becomes dangerous, in a manner of speaking. For in expressing expectations of yourself, you begin to move into automatic responses which may not necessarily be what you want to do, but you generate actions regardless for you expect yourself to be generating certain actions. But that also spills outwardly, and you automatically generate expectations of other individuals in similar manner.

These types of expressions are being much more emphasized in this time framework, for you are all participating in this wave addressing to truths. You are not presenting truths to yourself intellectually, as individuals may have presented beliefs to themselves previously. In this wave the action is being engaged in experiences. Therefore, how you identify what you are expressing is through paying attention to your experiences and what you are actually engaging. This is quite significant, for it is being enhanced in this time framework and therefore is somewhat more extreme than it may have been previously.

Now; in paying attention to how you are responding to yourself, you may not necessarily notice a hesitancy as you may in interaction with other individuals, for the responses are automatic and therefore they are familiar. In that familiarity you may not necessarily generate a hesitancy. But what you shall notice, if you are paying attention, is a type of twinge within yourself. It may not necessarily be hesitating, but there shall be some expression of uncomfortableness or a noticing of an oddness within you.

PATRICK: Sorry to interrupt you – would this noticing the oddness, is this what would happen if I would stop for a second and think about myself?

ELIAS: Yes, and in that, allow yourself to evaluate what expectation you are generating in that moment.

Now; in this exercise, it is not necessary that you actually change the action that you are engaging. For, do not overwhelm yourself; the point of this exercise is merely to be familiarizing yourself with your automatic responses and with the expectations that you express upon yourself. For in that automaticness, there is little or no thought translation that is generated, and therefore, these automatic actions may be expressed quite easily unnoticed. Therefore, allow yourself initially merely to be recognizing what your expectation is of yourself. As you practice in identifying what you expect of yourself, it shall become easier to identify how you automatically respond to your own expectations.

Once you move into that direction, you may incorporate allowing yourself more freedom within choice, and you may allow yourself to evaluate whether this expectation is actually necessary or not. In actuality, no expectations are necessary, but I am understanding that individuals do generate some expectations of themselves in accordance with their individual preferences. Therefore, they may not be necessarily limiting. For they are recognizing that they are generating an expectation, but that expectation is motivating and is in alignment with the individual’s preferences.

PATRICK: So, you are almost suggesting that I have a tendency to have my expectations of myself not in alignment with my preferences.

ELIAS: At times, yes.

PATRICK: I need to chew on that one. Moving on... Sorry, were there more points regarding this?

ELIAS: You may continue.

PATRICK: Moving on to health in the physical sense, in the body that I’m in at the moment I always thought and felt quite healthy, reasonably healthy; but I do have a number of little ailments, and when you add them up all of a sudden it comes to quite a few. They’re not huge ailments, I’m obviously walking around, but are these ailments... According to other philosophies, they are expressions of something else. I can’t think of what they could be expressions of. Would you have a suggestion?

ELIAS: I may express to you that they are manifestations of imagery that you present to yourself concerning what we have been discussing, associated with different expectations that you generate. That creates a tension within your physical body consciousness, and you respond to yourself in generating a physical manifestation as a reflection of the constriction that you are generating inwardly in association with yourself, and not allowing yourself your freedom and not trusting yourself.

ANNE: Is that what his arm is about, Elias? Because I think that’s precisely what the pain in his arm is all about.

ELIAS: Yes, yes.

ANNE: And that’s in relation to his job, is it not, something in relation to his work?

ELIAS: Correct.

ANNE: Is there anything more specific about his work or about himself that he’s thinking which is being expressed through the arm?

ELIAS: It is not necessarily associated with thought. It is associated with doing and choices, and limitations of the choices that are being expressed. For, there is a limitation in the expression of your own freedom and allowing yourself to be moving in your own natural flow, and rather allowing yourself to be compliant with expectations that you express upon yourself and also what you perceive to be expectations of other individuals that you must incorporate, and your identification of how you associate with responsibility.

PATRICK: But the job that I have, I mean, it’s an office job where your expressions of freedom... I find it hard to combine that with the job that I have.

ELIAS: I am understanding, and this is precisely the point. This is what you are expressing these manifestations in relation to – how you constrict yourself and how you do not allow yourself your own expression of freedom. For you incorporate a perception of the structure of employment as so absolute and solid and immoveable, and that within the confines of that structure you are not allowed to generate your own freedom, you stifle your communication of imagination, which would offer you information in relation to how you may be expressing your freedom even within structures. It may not necessarily...

PATRICK: I have thought about recently how to reinvigorate my imagination in playfulness. Could you suggest some exercises on how to enhance? Without playing Dungeons and Dragons?

ELIAS: (Laughs) I may offer you a physical exercise that you may engage, and it shall incorporate an expression of playfulness and perhaps even surprise you. I may express to you, incorporate this action for one week: in the time frameworks that you notice that you are not allowing yourself and that you are experiencing restriction in association with structure, incorporate a moment of dancing.

ANNE: I like that.

ELIAS: (Chuckles) You may be surprising yourself what you shall offer to yourself in this action.

PATRICK: Dancing on the underground, huh?


PATRICK: I like it, interesting.

ANNE: Can I just go back to the hands and feet?


ANNE: Patrick has had sweaty palms and sweaty feet like all his life. Is that right, babe?


ANNE: Is that also in relation to the restriction or suppression?

ELIAS: Yes, expectations.

ANNE: And his stuffy nose? Is that also expectations?

ELIAS: No. That is associated with restricting communication.

ANNE: So every time he decides not to restrict his communication, his nose will breathe easily.


PATRICK: Restricting communication appears to be a symptom of the above, i.e., what we’ve just discussed.

ELIAS: Yes, it is quite associated with it. Let me express to you, these exercises that I have offered to you may be more challenging than you recognize yet. For, I may identify with you that this expression of expectations that you generate with yourself has become so very automatic that many times you are not noticing that you are even incorporating that expression, for you have generated that in familiarity throughout most of your focus.

PATRICK: So this is a longer project, then.

ELIAS: Not necessarily, but initially it may be somewhat challenging to be noticing, for your communications are not screaming at you, my friend. Ha ha ha! You have become too familiar with them and do not pay attention, and therefore they appear to be somewhat subtle now. Therefore, this may require you genuinely paying attention to what you are actually expressing and feeling and doing in the moment. But the exercise of dancing may be easy. (Laughs)

PATRICK: I can see the other ones as being more difficult, but at least you’ve given me, in a manner of speaking, an apple that I can start to bite at.

ELIAS: (Chuckles) I am understanding.

PATRICK: Okay, cool. On the health issue, a year and a half ago I had dream which stated that if I continue to smoke as much as I do now then I’ll have two more years left to live, or something like that. It was an unusually clear dream. It was a quite stark message, which obviously made me wake up somewhat shocked. I was just wondering if you could comment on the significance of this dream.

ELIAS: I may express to you that this is imagery that you have presented to yourself in association with your beliefs and the strength of your beliefs.

Now; let me say to you in this a clear explanation – first of all, this dream imagery is not prophetic and it is also not absolute, for that negates choice.

I may express to you that beliefs are not absolute, either. Some beliefs are expressed quite strongly, and therefore they do influence your perception, which creates your actual reality. Therefore, it is quite real, but it is not absolute. Therefore, in association with any belief – any expressed belief to be more specific, for this is what we are discussing and engaging is expressed beliefs – in relation to expressed beliefs, every belief incorporates many different influences and many different expressions, some of which you may view, in your assessment, to be good or preferable, some of which in your assessment you may view to be bad and not preferable. But they are all associated with the same belief.

In this, where your freedom lies is to be identifying what your strongly expressed beliefs are that you have generated into absolutes and therefore have created your truths with, and recognize what the influences are in different capacities, in different directions, and therefore allow yourself to choose what you express.

Now; I may say to you that unevaluated and unaddressed to, you do express a belief that engaging this action of smoking is harmful to your health. That is not an absolute, but regardless of whether it is an absolute or not, it is quite real, for that is what you are expressing.

Now; what generates a conflict is that to some extent you enjoy the action, and therefore you are expressing different elements in association with the same belief. The belief is associated with engaging an action of an outside substance. In this, there is one expression or influence of that belief that you align with – the suggestion of the mass that it is potentially harmful – but you also align with your own preference that you enjoy the action.

What is significant is to evaluate the belief itself, recognize how you have generated this belief into an absolute and therefore have created a truth, and to allow yourself in your evaluation to genuinely recognize that it is not true and that you incorporate the choice to generate what type of a reality you shall create. Shall you create the reality in association with the mass expression and suggestion, or shall you create a reality in association with your preferences?

Now; you may choose to be engaging the choice in relation to the mass suggestion. Neither choice is wrong. Neither choice is right, either. They are merely choices, and it is merely an expression of what offers you the least conflict scenario and what allows you to generate more of an ease and a comfort, and what is more in alignment with your individual preferences.

ANNE: Can I interject as well here?

ELIAS: You may.

ANNE: I had a dream about two weeks ago where his mother came to London, Patrick’s mother came to London, and said good-bye to him. I saw Patrick in the dream and he was looking awfully pale. He was the one who was leaving the earth. There was a feeling in the dream that it was definitely associated with smoking, his potential transition. Secondly, he kept asking in the dream, “Why am I not getting this information? Everyone else seems to be getting it but not me.” It was a dual message, and the second message was he’s not listening to himself and his own communications, which is why he’s not getting the message.

ELIAS: Correct.

Now; also recognize that the imagery that you have presented to yourself is tapping into his energy and his expression in association with these beliefs. Therefore, you are presenting similar imagery in allowing yourself that openness to be tapping into his energy in association with his beliefs.

PATRICK: Can I ask something in terms of believing whether smoking is harmful or not? My father smoked and my grandmother smoked for many, many years, and they never had any ailments in relation to smoking in this orthodox medical sense. I don’t actually think that I have a strong belief that smoking is harmful for me in particular.

ELIAS: Now; let me express to you there is a difference between believing and a belief. You may incorporate an expressed belief and you may think to yourself that you do not believe this, but regardless of whether you assess that you believe an expression or not, what you do and what you create is a more accurate reflection of the belief that is expressed.

Now; let me also offer you an identification. Recently, individuals have been inquiring as to how you generate mass beliefs, and this is an excellent example of mass beliefs which individuals align with and express, regardless of whether they actually assess that they believe it or not.

In this, as I have stated many times previously, one of the natural factors or qualities that all of you express within your physical dimension is suggestibility. Suggestibility is not bad, but at times it may be influencing in automatic responses to be somewhat limiting. This also is another reason that it is so very significant that you do pay attention to yourselves and become familiar with yourselves. But in this, as one individual or one group of individuals move in a direction of expressing a fact within a particular time framework, generally speaking many other individuals in that expression of suggestibility may incorporate what they view to be a fact, and they express that belief in a manner in which they may not have expressed that belief previously.

Now; within your general definitions or your general associations, that which you view to be a fact you view to be true, and therefore a truth and an absolute. Facts are merely statements in a moment. They are observations in a moment. Facts change, for you change and your perceptions change; therefore, your facts change and they are not absolutes.

Now; within a time framework of approximately somewhat less than one-half of a century, you have been accumulatively presenting to yourselves collectively “facts” concerning the action of smoking.

Now; within that time framework, certain cultures within your reality have expressed more of a suggestibility with their individuals than other cultures. But this is also the choice of the individuals to be participating in those expressions.

Now; in certain cultures within your reality, this suggestibility concerning “facts” of smoking have been expressed more strongly, and therefore individuals are more readily expressing that belief concerning smoking. But as I have stated, that is not an absolute. Merely that you express “facts” in this present time framework concerning this action is in actuality insignificant, for it is your choice what you align with and what you express and what you create, and you incorporate the ability to change your choices.

You do not change your beliefs, but you change how you express them. You change what you choose in association with them. You may continue to express a belief that it is not necessarily good to be incorporating outside substances in relation to your health, but that is not to say that you may not neutralize that expression in the action of choosing your preferences intentionally and trusting your choices, and therefore creating a very different reality.

I may express to you, other than your example that you have offered yourself evidence of individuals that incorporate this action of smoking and do not create adverse physical manifestations in relation to that action, let me offer you an example that may be viewed even more solidly, so to speak, or more black and white: for the most part, most individuals express a belief concerning murder.

Now; there are many different expressions associated with murder. Your immediate automatic association and influence is to assess that it is bad, that it is an unacceptable behavior and that it is a violation of another expression of consciousness. But there are also many influences in which the action of murder is considered acceptable and would be engaged by even the noblest individual, given certain situations. But murder is murder, is it not? It is the extinguishing of another life, in your terms, whether that be an individual or any other expression of consciousness that you define as living. In this, it is acceptable to kill in certain situations. If you are threatened and you view yourself to be justified in defense of yourself, it is acceptable to kill what is threatening you.

ANNE: Can I ask a question about...

PATRICK: We’re running out of time.

ELIAS: Continue.

ANNE: In October of last year, I was driving Patrick to a party. On the way back, driving back from that party, I had an overwhelming sense of sadness. I don’t know if it was the fragmentation that he was going through that I was experiencing, or if it was another life focus experience that I was experiencing. Which of the two was it?

ELIAS: Both.

ANNE: So that’s the time he was going through fragmentation?

ELIAS: Yes, and the association with sadness with that is an automatic association, which I may express to you is understandable but unnecessary. For there is an automatic association that there is a loss and that the experiences that you have generated together previously have been lost, so to speak. But they have not, for they continue to be incorporated even in association with other focuses. This is also associated with other focuses.

ANNE: With Gramada that he’s being now aligned with, is it my own expectation that he will be starting to dream a lot more and have more ideas coming through? As long as he listens to himself, of course.

ELIAS: That would be his choice of whether he is paying attention. It may not necessarily manifest in ideas, also. It may merely express itself through action.

PATRICK: I think we promised Mary we would get her back after an hour. It appears that we have to let her come back now.

ANNE: Well, thank you very much, Elias.

ELIAS: You are very welcome, both of you.

PATRICK: Thanks very much.

ELIAS: I express my tremendous affection to you both, as always, and my encouragement. I shall be watching, and I shall be offering my energy to you in your exercises.

PATRICK: I think we will need it, Elias, so thank you for that.

ELIAS: (Laughs) I shall be anticipating our next meeting, my dear friends. In great fondness to you both, au revoir.

Elias departs after 1 hour, 2 minutes.

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