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Thursday, July 26, 2001

<  Session 871 (Private/Phone)  >

ďThe Limiting Effect of DuplicityĒ

ďRedefining CompassionĒ

Participants: Mary (Michael) and KC (Nanaiis).

Elias arrives at 10:17 AM. (Arrival time is 32 seconds.)

ELIAS: Good morning!

KC: Good morning, Elias! Here we are again! (Elias chuckles)

ELIAS: And how shall we proceed this morning?

KC: Well, I think the very first thing I would like to talk about is my intent. Iíve been listening to what you tell other people Ė it would be the direction of my desire, and if I would look at my life I would see a pattern, so to speak, about the things Iíve explored. I have only noticed that I seem to be exploring isolation, interaction, and the differences among those things; and Iíve been exploring loneliness and also crowds and a sense of oneness, and the differences between that. Thatís about as far as Iíve gotten with defining my intent to myself. Could you help me with it?

ELIAS: I may express to you that you are correct in your assessment of the theme that you have expressed throughout your focus. The theme is the identification of the intent, for your intent creates a motivation, which is the desire which moves you in creating experiences that shall be in alignment with the intent and therefore generate your individual value fulfillment.

In this, throughout the entirety of your focus, your exploration has moved in the expression of viewing and experiencing the differences of creating within these distinct directions, involving yourself with groups of individuals and also what you term to be isolating yourself and experiencing aloneness. In this, for much time framework you have been creating experiences in comparison, and as you create the experience in comparison, you also many times objectively do not allow yourself the fullness of the experiences that you are engaging.

In a manner of speaking, in the action of merely comparing the difference in these types of experiences Ė the aloneness compared to the interaction and allowed connection with other individuals in groups Ė holds your attention in one expression, one direction, and does not allow you the freedom to be exploring in more of an expression of fullness. For the action of comparison narrows your perception, and does not allow you, or you do not afford yourself, the opportunity to explore each experience in other layers and to also allow yourself to view the similarities rather than merely the differences.

KC: Oh, I never even thought of viewing the similarities. I think Iím understanding what youíre telling me. Iím defining it in terms of duplicity. Iím defining when Iím in groups that itís either good or bad, and Iím comparing it to when Iím isolated and how that might be good or bad in comparison, instead of just experiencing it and actually just enjoying the fullness of the experience. Iím not being in the now with it.

ELIAS: Correct.

KC: Okay, Iím going to try working on this. Iíve had a lot of fun with it, though, I must say. I do enjoy being alone with myself, and I certainly do enjoy being with groups. Iíve done some interesting group things, which Iím sure you know all about.

I wanted to know what my intent was, because itís a very natural draw to be helpful to other people, and I am sort of widening my idea of other people, of myself within other people ... I donít know how to explain it. In our last conversation we talked about my energy exchange with myself in the form of my tree, that I was creating my tree. (1)

Now, if I pretend that I exist alone, and that everything I create is me and all the people that I interact with are me, and then I look at a situation with my energy exchange with another person and pretend like theyíre me, Iím inclined to want to help them. And my inclination in this now, in the action I want to take to help them, is if Iím creating something with ease, just offer to them my beliefs that I use to create that with ease, and that is basically all I want to do to help them.

Iím involved actually at the moment with a particular person, and itís an abundance issue; itís the creation of abundance. I always seem to create enough. I have enough skin, enough sky, enough money, enough flowers, enough cement, enough plastic Ė I have enough of everything. And itís very comfortable; it pleases me. I have a friend who doesnít seem to be creating enough, and it would make me very happy if she was, and she seems to want to be. So, I would really like to help her, and I wonder if Iím just ... am I kidding myself or what?

ELIAS: I shall refer, once again, to the story that I have offered previously of the straight little sapling. This is your greatest expression of helpfulness. Recognize that the other individual is creating their reality, and what they are creating IS in alignment with their direction and their value fulfillment. I have expressed previously many times, what you create is beneficial. What is beneficial may not necessarily be viewed as comfortable.

KC: Elias, then may I ask you this? The question has come into my mind to look at duplicity in terms of the judgment of good. I do understand that we have various ideas of what is noble. We have all kinds of beliefs: itís noble to be poor, itís noble to be rich, itís noble to be helpful. For instance, I am producing enough of everything I need. Now, I can define that as good, and I would like to examine the duplicity in that definition.

ELIAS: Very well. You have presently offered an example to yourself of the effect of the expression of duplicity in relation to what you define as good, for you may allow yourself to easily view the limitation that is expressed in relation to duplicity as you define any particular action or movement or expression as bad. You easily view the limiting effect that you create with yourself in association to any expression that you define as negative, but you create equal limitations within your expressions in relation to duplicity in the identification or definition of expressions that are good.

In this example that you have offered to yourself in relation to another individual, you view yourself and what you are creating within your focus as good. In that, you narrow your perception, for you project that definition of good outwardly in relation to other individuals; and in situations in which other individuals are not creating the same choices or expressions as yourself, you move your attention into an automatic response in wishing to be fixing the other individualís experience. For you define your creation to be good, and in defining your expression as good, you view another individualís expression to not be good.

KC: Okay, but if I am creating my perception of the other individual, if that person is me, can I do that? Can I go there with that, if she is me and she is creating this? She has offered to me the information that she is uncomfortable, and she is actually asking for impressions. I give impressions, and I am in my mind pretending that I am giving impressions to myself in the form of this other individual and ... maybe Iím trying too hard, because I know my duplicity within it.

I would like to know if I can honestly, genuinely be helpful in this particular situation in offering my impressions. Should I be more specific?

ELIAS: It is unnecessary, for you are missing your own point.

KC: Iím missing the point again!

ELIAS: For in this, you are creating movement in allowing yourself to be beginning to allow yourself a new awareness, and in a manner of speaking, in your terms, you are beginning to scratch the surface of this reality that you are creating, but your objective understanding continues to align with the separation. You are allowing yourself a beginning noticing, and identifying that there is some element, some expression of duplicity which is being projected, but not quite understanding objectively what that expression of duplicity is.

In this, your question being ďcan you create a different expression of reality concerning this individual, as you recognize that the individual is you and a projection of your own perception,Ē I may respond to you quite simply, yes; but what you are offering to yourself is an example to view your expression of duplicity and your expressions of your beliefs that shall allow you to genuinely move into the expression of the straight little sapling. For in this, you provide yourself with this example to allow yourself to genuinely explore and examine your automatic responses, your beliefs, your associations with those beliefs, and the aspect of duplicity which is expressed in relation to your beliefs.

View, my friend, how you express your direction to myself. Your expression is, ďI shall pretend that the other individual is me, and in that pretending I shall allow myself to view the other individual as an expression of myself and attempt to be altering the reality.Ē But what you are actually expressing is that the other individual is not you, and you are attempting to fix the other individualís reality by pretending that the other individual is you. The point is that you are viewing that there is a wrong expression in the choices of the other individual.

KC: Thatís true! (Laughs) But Iím still confused about compassion.

ELIAS: I may express to you, my friend, as I have quite recently, this is another aspect of movement that is occurring presently in alignment with the movement of this shift in consciousness and how it is being inserted into your objective reality now. For the manner in which it becomes inserted into your objective officially accepted reality in your dimension is to be recognizing your definitions of terms, allowing yourselves to move into a wider awareness objectively, redefine your terms, and therefore move your perception into redefining your actual physical reality Ė and this begins with the redefining of your terms. Compassion is one of these terms.

KC: I understand.

ELIAS: Express to me your definition of compassion.

KC: Well, my definition of compassion in this moment is a bit different than it was in the moment before this one.

ELIAS: Express to me both of your definitions.

KC: My definition of compassion a moment ago would have been that if I defined someone elseís experience as different than mine, in which if I were experiencing what they were experiencing I would define it as bad, then my definition of compassion would be to change their reality and to make it not bad in my definition.

NOW my definition of compassion is to be understanding that each individual has the freedom to choose their value fulfillment for themselves in their own perfect way, and that I will honor that, and that I can still be understanding and compassionate without in the least manner trying to change them.

ELIAS: Correct, for the definition of compassion, as you redefine your reality, is merely understanding.

KC: Wow, Elias!

ELIAS: I may express to you, you have clearly offered an objective example of the officially accepted definition of compassion which is expressed through your societies in mass belief. Your definition previously was correct in association with mass beliefs, that of sorrow or pity and the desire to be helpful or the motivation to be helpful in response to the expression of sorrow in relation to another individual or situation. This has been your officially accepted definition of this term of compassion throughout your history.

But you are inserting this shift in consciousness into your reality now, and this requires redefining of these terms, and the definition of compassion as you redefine your reality is simply understanding.

KC: That makes me feel pretty good! Donít I get a point? (Elias laughs loudly, and is joined by KC)

Well, thatís very interesting and that just came up. I was going to ask you about duplicity in terms of the good, and then this money/compassion/attempting-to-be-helpful thing came up ... oh, Elias, Iím just creating so perfectly I canít believe it! (Both laugh) And my intent, thatís very interesting, too.

Now, I did have a dream that I would like to ask you about. Before the Connecticut public session, which was on Saturday, I had this dream on Wednesday or Thursday. I was going to read it to you, but I seem to have evaporated it, so Iíll just have to remember it for you.

In the dream, it was late at night and it was dark, and I was driving down a country road with trees on either side. I pulled into a gravel driveway and there was Mary and Vicki, and I apparently was there for a session. They greeted me outside, and we were uncomfortable with each other; when we hugged we just touched each otherís shoulders. Then we went to the picnic table and sat down. I knew it wasnít really Mary and Vicki Ė it wasnít Michael and Lawrence Ė it was my dream images of myself and representations to myself.

We sat down at the picnic table and a voice came out of sky, and it was a mischievous sort of a friendly, wicked, evil, good/bad sort of thing, and it said something, and now I canít remember what. But it was a cautionary thing about this is the mischievous part of the shift, the trauma part of the shift. It was very bad without being very dangerous; I didnít feel in danger, but I felt a lot of energy, a big energy.

Then across the sky there was a white outline of a map, and the map was duplicated many times on the sky, and I saw the state of Kentucky all outlined in white. Then Mary opened her mouth and ate the map out of the sky, and then this floppy disk came flying through the air and went right up to Mary. I thought she was going to eat that, too (Elias smiles at this point and continues to appear amused through the rest of KCís description of her dream), but the floppy disk came over to my eyes and Mary said, ďTalk to him!Ē as if this floppy disk was you; but I knew it wasnít you.

So we exchanged a little sentence of some kind, and there was also a piece of paper that I read from in the dream, and I only remember the words ďsaltĒ and ďpepperĒ from this piece of paper. I read that with great trepidation in the dream Ė I could barely speak. When the floppy disk came flying up to my face, I sort of grew as large in energy as that energy was, and I felt very fine but challenged also. That was the end of the dream, I think, and then I woke up and wrote it down in the morning.

My impressions are ... and I forgot what Vicki and Mary represented to me in the dream, but it had to do with grounding and intent. My total general overall impression was that no matter what I create that I am big enough for my own choices, that I have nothing to fear. That was basically the feeling that I came out of that dream with, but I would like to know if you could maybe clarify some of the dream for me. It seemed strange.

ELIAS: (Chuckles) I may express to you, you have offered yourself quite colorful imagery to be offering yourself information in relation to yourself. For in this, you present to yourself the imagery of these focuses of Michael and Lawrence, you offer to yourself the identification of the salt and the pepper in relation to these two individuals, and this imagery is your presentment to yourself concerning your intent.

You choose the images of the focuses of Michael and Lawrence, which associate themselves with the expressions of salt and pepper, and in relation to your individual intent you view the opposites of expressions, so to speak, in relation to these individuals, but also in relation to your movement in what you identify as opposites and the quality of exploration of opposite experiences within you; and [you] offer yourself this interaction with these two individuals to provide yourself with the recognition that regardless of your association of opposites, there remains a lack of separation and an interconnectedness, and similarity in the oppositeness.

Now; you also present to yourself the expression of meeting with these individuals in a remote or isolated location, which provides you once again with imagery that expresses the oppositeness of the situation that you are creating. You are expressing the imagery of isolation or remoteness, and simultaneously creating imagery which is suggestive of interaction and not singular interaction.

You are correct that the imagery of all of these expressions [is] symbolic and in actuality are all aspects of yourself. In this, the swallowing of the map is the symbolic imagery that you express to yourself concerning ability, that you hold the ability to offer to yourself great quantities of information and the ability to assimilate that information. This is the action of presentment of the map in vastness, as your symbology of information and direction. The swallowing action of that imagery is your allowance of yourself not merely to present the information to yourself but to assimilate within you the information.

The presentment of the disk, which is the embodiment or containment, so to speak, of the large energy that you are experiencing, is your symbology to yourself in relation to what may be viewed as your identification or association with your own oversoul, so to speak. This is not your higher self. It is not greater or separated from you. It is merely an identification of an aspect of yourself which incorporates a wider awareness. It IS you. But within physical focus and the design of your associations in this physical dimension in relation to OBJECTIVE awareness, it may be more easily understood as you associate another aspect of yourself, a wider awareness of yourself, in terms of an oversoul. This is the large energy which is presented to you in the small form of the disk. This imagery allows you to translate the vastness of yourself as essence, which is all expressed in the containment of a physical manifestation.

KC: Oh! (Pause) I felt myself in the dream growing, not growing large but becoming aware of a larger and larger self, so to speak.

ELIAS: Correct, for this is the response of engaging the disk.

KC: Oh, myself!

ELIAS: Correct, allowing yourself to recognize that in similar manner to the expression of the disk, which is the containment of the large, vast energy that you were experiencing, the expression of the embodiment of yourself in this physical dimension is quite similar; for the vastness of essence is expressed and, figuratively speaking, contained within this physical manifestation.

KC: Oh, Elias, thank you! That is very colorful! (Laughs, and Elias chuckles) Well, it apparently impressed me because I havenít remembered very many dreams lately. This one I woke up with and went back to sleep, and I didnít even write it down. I knew I would never forget it.

Iím so interested in one little question, my color tone. I understand that thereís a color tone associated with my essence tone, Nanaiis. I have two impressions, and they must be guesses because theyíre nothing alike. My first impression is that itís a terra cotta color, and my second impression is that itís a turquoise color.

ELIAS: Your initial impression associated with the earth tone color is correct in association with your signature color. Your second impression may be associated with this individual focus.

KC: Oh! I was so happy when I read in the transcripts that color is a truth, Elias. Itís my favorite truth! (Laughs, and Elias laughs)

All right, let me look at what I have. You know what, I forgot to look at the time when we got on the phone, but I think weíve been talking for about a half an hour. Do you have any idea?

ELIAS: I may express to you, one moment. (Pause, as Elias closes his eyes and accesses) In actuality, you have been engaging conversation approximately three quarters of your identification of hour. [Transcriberís note: it was exactly 43 minutes, according to the video counter.]

KC: Excellent! One point, Elias! (Both laugh) From me to you! So, we have fifteen minutes left.

I have some impressions of some focuses that have been interesting to me. I donít think Iíve done this before. Am I focused in the South Seas somewhere as a man who is a shipbuilder and a navigator, and the word ďKahanaĒ is associated with that focus?


KC: Isnít that fabulous! Do I have lots of brothers?

ELIAS: No. Let me express to you, the physical name is not associated with yourself but with another individual in that focus, [in] which you engage what you identify as close relationship and friendship, and that individual incorporates many siblings.

KC: Ah, I shall investigate further.

ELIAS: Very well, my friend.

KC: Also, [name omitted], am I an observing essence or do I have some association with him? (Pause)

ELIAS: Observing essence for partial focus, not the entirety of the focus.

KC: Am I focused as a nuclear physicist in recent times, and would it be a name I would recognize? (Pause)

ELIAS: I may express to you that you do incorporate a focus that holds some association with an individual that is presently focused as a physicist, but that you are not the individual yourself.

KC: Now, I have another very strong relationship with the Yucatan Peninsula and ... I somehow donít think that all of my impressions can be impressions, but perhaps just script writing, writing stories for myself, and being colorful. But I feel an association with the Yucatan Peninsula, the Mayan civilization. I had a sort of daydream when I was at Chichen Itza, that I was killed there, that I was murdered there because I did something unpleasant that was against the rules. Would that be...?

ELIAS: Yes, you are correct.

KC: I am correct. This is too easy, Elias!

ELIAS: HA HA HA HA! (KC laughs) And I have expressed many times...

KC: The nobility of struggle, remember!

ELIAS: I have expressed many times that in actuality if you are allowing yourselves an openness, it IS accomplished in quite an expression of ease, the accessing of other focuses of yourself, for they are all present.

KC: I am beginning to understand that there is no space. I am beginning to understand it. The first thing that made me understand this was my focus in the South Seas, the man, and I felt ... well, Iím very small and this person is very large, and I was him. I mean, he was here, I was growing into him, and I could feel what it felt like to be within his body, his shoulders. I understood that thereís no distance between us, and I really liked that feeling because then you donít feel like you have to go far distances to get your impressions.

ELIAS: Correct.

KC: So, Iím beginning there. Letís see what time it is Ė oooh, ten minutes. There was something else. Oh, orientations and focuses! My husband, David Ė his essence name is Flynn Ė is Sumafi/Vold, and I wanted to ask you if he is oriented common and thought-focused?


KC: Am I oriented soft and emotionally focused, or religiously focused? I canít decide.

ELIAS: Emotional focus, correct; soft, correct.

KC: And my sister, Mary Jo, is she also oriented soft and emotionally focused?

ELIAS: Emotionally focused; common.

KC: I almost said that, I canít believe it! I didnít write that down. (Elias chuckles) Her husband, Michael, I would like to know his essence name, his essence families, and orientation and focus. I think his orientation is common, and heís emotionally focused.

ELIAS: You are correct. And your impression concerning essence families?

KC: Michaelís essence family ... I didnít write it down, but I think heís belonging to Sumafi and I think heís aligned with ... I donít know, my mind is a blank.

ELIAS: I may express to you, essence family, Gramada; alignment in this focus, Ilda.

KC: Ilda, oh good! We love Ildas! And what would his essence tone be?

ELIAS: Essence name, Ealon, E-A-L-O-N (EE lahn).

KC: (Laughs) This is gonna kill my sister! I have another question. Iím not sure about asking about other people, but I know that you decide whether to answer them. My son, Brad, I would like to know whatever you can tell me, his essence name and families and orientation and focus, perhaps. (Pause)

ELIAS: Essence name, Nolann, N-O-L-A-N-N (NO lin). Essence family, Zuli; alignment, Sumari; orientation, common. This individual expresses an emotional focus.

KC: And his wife, Helen? (Pause)

ELIAS: Essence name Leticia, L-E-T-I-C-I-A (lay TEE sha); essence family, Sumari; alignment, Borledim.

KC: And let me guess; let me give you an impression. She is oriented soft.

ELIAS: Common.

KC: Common! And sheís thought focused?

ELIAS: Emotional.

KC: Emotional focus, okay! Iíve got two pieces of paper going here, and thatís why I canít get my questions in order. Iím scrambled. (Elias chuckles) There was one thing that came to my mind, and now I forgot it. Oh, my husband, David, his color tone?

ELIAS: And your impression?

KC: Yellow. (Pause)

ELIAS: Lemon.

KC: Lemon. (Laughs) He hates lemon. He loves the color; he doesnít like lemon desserts, which I do. Well, I guess it means I like him. (They both laugh)

I have a tile entry!

ELIAS: Very well.

KC: There is a horizon on the tile, and above the horizon is a pyramid outlined in turquoise. The body of the pyramid is black and above the pyramid is a light, a small round light that would be yellow. Below the horizon is a mirror image of the pyramid outlined also in turquoise, and the color of that pyramid is the maize corn color; at the apex at the bottom of that pyramid is a light also, which is black. The colors, which would represent energy of the pyramid, the black and the maize, change places on either side of the horizon continuously. Thatís the tile.

I think that the tile Ė I donít really quite understand it Ė but I associate Gramada with this tile, and I associate the action of this tile as a translation of energy into dimensions and the way energy presents itself within different dimensions and appears different.

ELIAS: Very well. Accepted.

KC: Thereís a placement within the Game in connection with various things Ė Non-Physical Essences, Physically Focused Connecting Essences, and Families Ė so by a process of elimination I donít think itís Physically Focused Connecting Essences, and I somehow donít think itís Non-Physical Essences, although I think it ought to be, so that only leaves Families. But I canít say that I quite understand what Iím doing.

ELIAS: You have already created the entry in the category of Gramada.

KC: Oh, so it is Families!

ELIAS: Correct.

KC: I guess playing the Game will help me understand the Game.

ELIAS: (Chuckles) It may allow you to practice trusting your impressions.

KC: Ah, which I do need to do, which will be fun. I think that we should talk to Mary now.

Elias, Iíve had such a good time. I always enjoy talking to you, and before I call you Iím always scared to death! (They both laugh) But we will speak again.

ELIAS: Very well, my friend. I offer to you, as always, great encouragement, and I anticipate our continued interaction. To you, in tremendous affection as always, my friend, au revoir.

KC: And to you, Elias, au revoir.

Elias departs at 11:14 AM.


(1) Refer to session 814, April 05, 2001.

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