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the belief system of sexuality; gender, orientation (common, intermediate, soft), and preference, pt.2

Note: this is the second of two parts on sexuality. Go to sexuality; gender, orientation, preference, pt. 1.

Paul’s note: the concept of the three orientations (common, intermediate, soft) was introduced originally in the context of the ten fundamental belief systems in 1999. The orientations are thus subsumed by this larger organizing principle which includes gender and preference, hence the title for this Digest.

I have also bolded the three orientations in this Digest to make them easier to find visually.

Tip: you can use the search function on your web browser to go directly to any word on this webpage. Just press the CTRL+F keys, enter common, intermediate, or soft, then press the ENTER key.

JO: “... we believe that Paul is of the common orientation?

ELIAS: Correct.

JO: And I am soft?

ELIAS: Correct.

JO: Well, based on what you’ve said about people ... you made a very strong comment regarding people having difficulty in relationships because these orientations are set up for conflict. I’m paraphrasing here, but I wonder what you would say about our relationship, and being in a very comfortable, intimate relationship, and what we should be doing with this information now.

ELIAS: Let me express to you, first of all, I am not expressing to any individual that combining orientations in intimate relationships of partnerships is ‘set’ for conflict, so to speak.

I have stated previously that if you are choosing to be engaging in relationship of intimate form of partnership with another individual that holds a different orientation from yourself, you shall be experiencing elements of conflict.

Now; in this, I am not expressing that you may not be creating a relationship of this type, and I am not expressing that within your physical terms you are doomed if you are creating this type of relationship. What I am expressing to you is that each orientation, figuratively speaking – which shows itself objectively quite obviously – speaks its own language, so to speak.

Therefore, in combining different orientations, you shall experience conflicts temporarily, and this ‘temporary’ may vary greatly, for you shall be speaking different languages. Therefore, your perceptions are, in a manner of speaking, quite different from each other.

The reason that you experience conflict is that you have set your reality in motion in a certain type of direction based upon your belief systems, and in this, one of the expressions that you create within your reality is a lack of tolerance of difference and an insistence upon conforming each other to yourselves.

You move in the direction of expressing your point, so to speak – your opinions, your perceptions – to each other and attempting to sway another individual to your perception, which is a very similar expression to the attempts that you create within your focuses of creating another individual’s reality, which you hold an awareness now that you may not be accomplishing, but you continue to attempt.

You camouflage your attempt in expressing to yourselves very many different types of excuses for your expressions. You express that you are being helpful. You express that you are offering more information. You express that you are offering more of an ease for another individual’s direction. You may express many different types of directions in your camouflage, but the base line in this area is that you are not accepting the expression of another individual and you are attempting to alter their reality for them.

In this, as you DO all move in this direction so very automatically, if you are creating a relationship with an individual holding a different orientation from yourself, you shall be automatically creating an element of conflict, for you shall be bringing surfacely these differences and creating obvious expressions of these differences.

Now; you may express to me that you hold confusion in this area, for you have created a relationship of complete harmony and this moves in contrary expression to what I am offering to you in information, and I shall express to you that I beg to differ, for....

JO: I don’t remember saying ‘complete harmony!’

ELIAS: Ha ha ha ha ha! (Paul and Jo crack up)

In this, you hold a very strong awareness within you each that there are areas that you DO speak different languages and you DO attempt to be offering your perception to each other and attempting to sway one another to the conversion of your individual perceptions. This is quite common within physical focus.

Now; what I AM expressing, quite realistically within physical focus and influenced by your belief systems and your automatic expressions within physical focus, [is] that if you ARE choosing to be entering into intimate partnership with another individual of a different orientation, there is more of a probability that you shall not continue in a lasting relationship with that individual; not that it is not possible, but that you within physical focus choose not to move into the direction of engaging the energy that is required for the translation of the languages.

You may be translating of these different languages and you hold the ability to be creating this quite efficiently, in very like manner to physical languages. If you are so choosing, you may be introduced to one particular language within your physical focus – as what you term to be your native language objectively – and you may be choosing to incorporate another language, and you may speak another language quite fluently and you may hold an objective, efficient understanding of that other language.

In like manner, you may be accomplishing the same in the area of orientation, but many individuals do not choose to incorporate more than one language, for this is requiring of concentrated energy in understanding, interpretation, translation, practice, and many individuals choose not to be moving in this type of direction and manipulating their energy in volume in this type of expression.

Therefore, I may express to you that many, many, many relationships of partnership do not continue if they are engaging two different orientations, for you view this to be exhausting and fatiguing of yourselves and quite frustrating at times, so to speak. But there ARE individuals that DO move in this direction and DO choose to be translating and interpreting and understanding and learning the other language.

Therefore, I express to you that this is not an absolute, that you must be engaging relationship in intimate partnership with another individual holding the same orientation as yourself, or you shall always be doomed to failure if you are not engaging another individual of your same orientation. I am merely offering you explanation to what you create within your reality, that you may be understanding why certain thicknesses occur in natural form within your physical expressions and how you create your reality and how you may alter that reality if you are so choosing.

It is quite difficult to alter your reality objectively if you do not know what you are altering! If you do not realize objectively that you hold the ability to alter, you shall not necessarily move in the direction of attempting to alter, and in this lack of movement, you merely perpetuate the belief systems that you hold. The point of this shift is to be accepting belief systems and allowing much more freedom of your expressions and your abilities and your creativity.

In this, if you are not holding an awareness of your beliefs and if you are not holding an awareness of your natural expression and what you have created within your physical dimension, how shall you objectively alter it?

Therefore, I offer you information, that you may view yourselves and hold a more efficient understanding objectively of yourselves and of each other and of your belief systems, and in this, you offer yourselves the opportunity to view all of your reality much more widely, and as you view a wider awareness of your reality, you also offer yourselves less limits and more opportunity to be expressive of yourselves with much less conflict.

JO: Thank you. That’s very helpful. The orientation information really helps to describe the language barrier that we’ve sensed all along. We just never were able to ... we really didn’t know where that was coming from, so that’s very helpful. Thank you.

ELIAS: You are welcome.

In this, let me also express to you that one of the reasons that individuals holding different orientations encounter and create much conflict within their relationship is their perception, which is directly influenced by their orientation, for in this, you perceive yourselves and your world differently. Therefore, you also respond to yourselves, to each other, and to your world quite differently. Your expressions are foreign to each other, and it may appear at times as though you occupy entirely different planets, not merely different countries, for your reality IS very different.

In this, mass belief systems enter also, for the mass belief systems express to you that there ARE absolutes, that you DO hold certain areas of perception within your reality that are the same, and I express to you that this is incorrect. Each of you holds your own unique, individual perception.

Now; you may hold similarities in holding the same orientations, but your individual expressions of those similarities are different. The point is to be recognizing all of these differences, all of this diversity, and realizing the wondrousness of all of these expressions. You need not be the same. It matters not!

You have created your reality quite efficiently to be accommodating of all of these unique differences. Therefore, you need not be placing all of the pegs into one shaped hole. (Chuckling)

JO: We even seem to have different perceptions about how much conflict we have based on these differences. It seems like we even view this situation very differently.

ELIAS: Quite, and this also is an expression of the differences of orientation. Individuals holding the orientation of soft may be expressing in certain areas that the conflict experienced is intense in its expression, but in other areas that pertain merely to the individual, they may express little conflict. Let me clarify.

An individual that is of the orientation of common may express tremendous concern in areas that are directly affecting of themselves, and may be in your physical terms quite sensitive to situations and creations and emotions and thoughts in relation to individuals that they view themselves to hold closeness to, but their concern and their direction shall move in relation to their perception and shall encompass what is directly affecting of themselves in some manner.

Now; in difference to individuals holding intermediate orientation, individuals of the orientation of common shall allow an affectingness of other individuals surrounding them in their immediate company, so to speak – those individuals that they hold relationship to in family, in friendship, in partnership – but it shall be filtered through what may be directly affecting of them in some manner. This shall hold importance.

Now; an individual holding the orientation of soft may not necessarily be affected merely by events or concepts or emotions or thoughts that are directly, objectively affecting of themself. They may be affected, so to speak, by many other elements that appear to be outside of themselves, and they hold a direct responsiveness in affectingness, and this holds importance.

Therefore, within the two individuals directly engaging each other, their perceptions of what may hold importance or intensity may be quite different. You may choose any subject matter that you wish to view and you may express much differences in your perceptions, and this shall be quite influencing of the intensity of the engagement of your interaction in relation to these subject matters.

JO: For example, my connecting with information about relationships, for example, and sexuality. Even though it doesn’t directly affect me necessarily, the ideas of it are something that I resonate to more than Paul does, and that is influencing of me more than him.

ELIAS: Individuals holding the orientation of soft are great cause-bearers – ha ha ha! (Paul and Jo crack up) – for they are objectively aware of the interconnectedness of all individuals. Therefore, they also are objectively affected by all of your reality within this physical dimension.

I shall venture to express to you that given the opportunity – or allowing themselves to present the opportunity to themselves – they may be connecting with other-dimensional focuses and allow themselves to be quite affected also.

Now; you do not hold an objective understanding or recognition of other physical dimensions, but were another physical dimension to be presented to you in any area that you would deem through your belief systems to be’cause worthy,’ so to speak, you would automatically allow yourself to be quite affected, for it matters not.

This is an objective responsiveness to an objective expression – not merely subjective – of interconnectedness with all other aspects of consciousness; all other individuals within your physical reality, all other situations, all other creations, not merely what you create individually, for there is an awareness that it is all affecting of each other.

Therefore, the expressions are quite different within the orientation of soft and the orientation of common, for individuals within the orientation of common are creating outwardly. Orientation of soft, be remembering, is creating inwardly AND outwardly.

What I am expressing in this is that the objective and subjective are moving in a particular type of expression that translates objectively. Common creates their reality through their perception outwardly, which is the expression of objective imagery.

Do not be confused. This is not to say that individuals creating the orientation of common do not create subjective movement also, for they do. You all hold subjective movement. You all hold objective movement. This is not concerning that subject matter. This subject of orientation is concerning the subject matter of perception and how you are creating your reality, how you are interpreting, how you are translating all of the imagery within your reality.

Individuals of the orientation of common translate their imagery, subjectively or objectively, in an objective manner. They view outwardly. Therefore, there is a very distinct difference between these two expressions of orientation, for individuals of soft combine these expressions of subjective and objective, in their perception, in their expression of their perception, into an objective expression.

We shall not be discussing individuals of intermediate presently, for this is not relevant to your experiences with each other.

In this, many times also, individuals holding the orientation of soft may experience difficulties in translating into language all that they are experiencing, and objectively shar[ing] these experiences with another individual holding a different orientation.

This be the reason that many, many, many individuals magnate to ongoing relationships with individuals of the same orientation, for there is an automatic, natural understanding. There is also an automatic, natural movement into acceptance. There is no necessity to be converting the partner to a different perception, for there is a natural understanding and knowing, for they hold a very similar perception. This is what is creating of the lack of conflict between individuals that hold the same orientation.

Now; in this, you may be continuing within your relationship of partnership and you may be viewing these challenges, but do not delude yourself into another area of camouflage by expressing to yourselves that you shall accomplish, for this is noble and for the reason that you are so very enlightened, for this shall NOT accomplish the translation.

The accomplishment of the translation is a genuine expression, not merely of curiosity but of appreciation of difference, and in this, there becomes an allowance of acceptance in the expressions of difference, not a frustration and more of a thickness.

Many individuals may avail themselves of this information that is being offered now and shall move into areas of conquest: ‘I shall engage in interaction and relationship in intimate fashion with a partner of a different orientation than myself, for this shall be a conquest and it shall be a medal.’

I express to you that this type of motivation is to be examined, for the genuine expression that shall create the natural flow and the movement into an ongoing lastingness – in objective terms – of relationship of this type is the willingness to explore within curiosity the differences of languages, and the willingness of acceptance, and the genuine knowing that it matters not. Are you understanding?

JO: Yes, thank you. The cause that I’m currently bearing (Elias grins) is very outside of beliefs about relationships and about the kind of relationship that we have, and I would like some feedback on that, as well as my allowing a bleed-through from another focus who has different beliefs about sex and relationships, and how that is also influencing my perception. (Pause)

ELIAS: And shall we be clear as to your identification of what you are addressing to in this questioning?

JO: I guess it’s the ‘thou shalt’s’ of an exclusive relationship. I seem to be connecting with someone who would probably rather die than be married and is persecuted for having beliefs about sexual freedom, and I don’t know why this is supposed to be helpful to me. I believe that it is, but I’m not sure how it is. I think I rebel in theory with a lot of the necessity to vow to someone when this other person enjoys such a variety of relationships, although I can’t say that I believe it non-theoretically in this focus because I’ve also created a wonderful exclusive relationship with someone. So I guess I’m just confused about what’s happening here in this exchange with this other focus in Judea.

ELIAS: Let me express to you that there are natural movements that you incorporate within this physical dimension, and there are belief systems which are incorporated around natural movements. There are belief systems that extend beyond your natural movements.

Now; in this, the concept of holding within a relationship in singular fashion, of one individual expressing devotion to one other individual exclusively throughout the entirety of a focus, IS a manifestation of beliefs, but it also stems, so to speak, from a natural movement. This is how you confuse yourselves, for you create belief systems that deviate from your natural expressions.

Now; within your natural expressions, there are no rules that express to you that you must be devoting yourself in relationship to one individual throughout the entirety of your focus, but you also do move in natural expression in magnating to a partner that holds the same orientation, the same language, the same expressions as yourself, and moving in cooperation with that individual in partnership.

Now; this is not created for your religious reasons of procreation. This is not created for your reasons of beliefs that you must be monogamous, that this is the manner in which you were intended to be expressing your reality. It is merely a natural flow.

Look to yourselves and look to your curiosities and your expressions and your questionings and how very often they move in the direction of soul mates and split-aparts. You hold a fascination in this area. Why do you hold a fascination in this area? For the reason that I have expressed to you many times previously: your beliefs are based in truths. They deviate quite far from these truths; they are quite distorted from these truths, but their base lines are springing from what you know underlyingly. Therefore, in this, you do automatically naturally move into the expression of partnership.

Now; this expression at times may vary. In its natural movement and natural form, it may not be exclusive to one particular individual. It may be expressed in two or three or perhaps four individuals, not necessarily paired through your beliefs of pairing genders either. But you have expressed so many aspects of belief systems that you have complicated your reality and you have limited yourselves quite strongly.

In your belief systems presently, you move in the direction that you shall move through your focus, you shall choose a point within your focus, and you shall create the institution, so to speak, of marriage and establish a relationship singularly with one other individual – preferably of a different gender – and in this, you shall continue throughout your focus and create your focuses together in harmony, and you express great confusion and conflict in wondering within yourselves why this does not express in the manner that you imagine.

But you are not remembering the natural flow of your creations, the natural flow of yourselves, within your orientations, within your creations in this reality, and not influenced by all of the countless aspects of your belief systems. I express to you that you naturally magnate to partnerships for reinforcement, for validation – which you term to be companionship – for stimulation, for exploration of all that you present yourself with within your physical sojourn.

In this, you experience the interconnectedness of other individuals in emotion, in energy, in thought, in abilities, in creativity, in all of your exploration of your physical reality.

You have created a reality that is expressed objectively singularly. You have created individual physical forms, you have created unique and individual personalities, you have created individual perceptions, you have created individual realities. In this, your manner of lessening separation, of offering yourself the objective sense of interconnectedness and the reminder in objective terms that you are not singular, is to be creating partnerships and experiencing your reality in physical terms in conjunction with other individuals.

Now; in this, this be the reason that you create the manifestation of the orientation of intermediate less frequently than any other orientation, for this particular expression of orientation magnates much more singularly and focuses their perception, their attention, very intensely upon self and easily moves into the expressions of a lack of interaction with other individuals. This is an experience that essence chooses to be exploring within this dimension, but also, as I have stated, creates this expression less often than any other type of orientation, for you ARE naturally expressing in the direction of interconnectedness. All of consciousness is interconnected.

Now; as to the beliefs of monogamy and all of the terms that you place in conjunction with this concept – loyalty, devotion, commitment, love – these are aspects of your belief systems; not that love itself is the expression of an aspect of your belief systems, but in many of its expressions, it is.

Therefore, I express to you that you may hold the awareness that you move in a natural direction to seek out another individual or individuals that shall share your sojourn and your exploration in objective terms with you throughout your focus, and this be the natural leaning and inclination, to pair yourselves with another individual, but it is the expression of your belief systems that moves you into the constraints of that natural movement.

Now; within your expression, you move in this direction slightly more intensely in your attention for the reason of your recognition of differences within orientations. Therefore, as you have magnated to each other in different orientation, it also magnifies certain elements of your reality that you shall turn your attention to in magnifying the differences between you.

Each of you hears what I am expressing to you now, within this present moment. Each of you hears it differently.

Each of you holds an understanding of what I am expressing to you. Each of your understandings are different.

In this, as we disengage our conversation, I express an experiment for you. Do not move in the direction of competition and do not move in the direction of expressing discussion of what I have offered to you in information this day, in the direction of expressing to each other, ‘Elias has expressed this.’ But rather, listen to each other in offering each other your individual perceptions of what I have offered to you, and as you are listening to each other, allow yourselves the openness to be moving into it matters not.

I shall express to you also quite genuinely, at times objectively, you shall not understand each other. Your perceptions are so very different that they shall not gel together, but it matters not, for it is quite acceptable that you hold these differences. There is no conversion necessary, for one perception is not better than the other perception. One perception is not right and the other wrong. They are merely different, and the same may be accomplished with both.

One may plant a tree in a pot, and one may plant a tree in the ground. Both trees shall grow. You may tend to them differently. Your experience may be different. Your perception of the care of the tree may be different. But the trees shall both grow. It matters not. Are you understanding?

JO: Yes, thank you. That was.…”

(Vic’s note: And here, we run out of tape at 2:55 PM. I hate it when that happens! It’s kind of like missing the end of a good movie.) [session 433, July 28, 1999]

DARYL: “When we were last talking on the phone, we discussed my orientation and how I’m blocking it, and also my hurtfulness from within self, and I’ve been addressing those areas. My understanding of things is that the core of my fear about interaction with people and my strongest judgments in terms of duplicity and why I think I’m a monster all seem to come back to the qualities of my orientation, of wanting interaction and especially intimacy with others, and also somewhat in the emotional expression outwardly, in blocking that. Does that seem an accurate assessment to you?

(Vic’s note: Daryl’s orientation is soft.)

ELIAS: Yes. Let me express to you, as we touched upon within your previous session, that this particular orientation may be involving much more conflict in the area specifically of interaction with other individuals. This is one of the areas in which your societies are influencing within the mass belief systems.

In this, individuals move themselves into directions of attempting to be fitting themselves into the mold that is compliant with the mass expression, and in this area, individuals of this orientation very strongly do not fit, for within your society, although they express to you to be self-reliant and their message in their belief systems is that you need be tending to self, this is a camouflaged action and message, so to speak, for the message expresses to look to self, but in actuality does not encourage you to genuinely look to self and be accepting of self in the manner that you have manifest. It expresses to you to look to self, and subsequently to mold yourself and fit yourself into the forms and the grooves of the mass expression.

In this area of interaction with other individuals, this particular orientation many times experiences much conflict, for you are in direct opposition many times to the mass belief systems and the officially accepted rules, so to speak, of your societies, in which they may be expressing to you, in your looking to self, to also be, in a manner of speaking, isolating yourself.

There is an expression offered by your society, to be not merely self-reliant but independent, and this is viewed as very good and positive, but this may also hold elements of conflict with certain individuals. Be remembering that one expression does not necessarily automatically create an opposite to counterpart it. Therefore, the expression of independence – or the LACK of independence – is not necessarily the situation in which you perceive you become dependent upon other individuals.

As you may view, these are very intricate terms within your language and may be interpreted in many different manners. These words that you use hold very strong implications and may be strongly triggering of different aspects of belief systems.

Therefore, although certain words are viewed as good or positive, they also may hold conflict for many individuals, for the individuals – such as yourself – are attempting to be fitting themselves into what they believe is right and good and positive, but it may also be in direct conflict with their particular orientation or intent, and in this, they may be creating of conflicts throughout their focus and not necessarily hold an objective understanding of why.

Be remembering that essences shall manifest within this physical dimension in the orientation of common more frequently than any other orientation. You hold three different orientations to be presenting yourselves with different types of experiences, different angles to be perceiving your reality through, but for the most part, essences choose to be manifesting physically holding the orientation of common. Therefore also, for the most part, to this point within your linear time framework, your mass belief systems and your societies have been structured in compliance with the perception of the orientation of common, but as you are moving within the action of this shift, you are also all widening your awareness and therefore allowing a broader spectrum of experiences.” [session 439, August 05, 1999]

MARGOT: “… I had a question this morning that came to me from Vicki/Lawrence, and I’m going to read it just as she said it. She says: ‘Why didn’t you just leave gender out of orientation right from the get-go? You certainly didn’t incorporate gender into your dissertations on thought/emotionally-focused folks, and we very much associate these qualities with gender.’

ELIAS: I am understanding of Lawrence’s [Vicki’s] confusion in this area, but I also have offered information in the inclusion of gender purposefully, for your belief systems are very strong in this area, and you hold certain identifications with respect to gender that need be addressed to for your allowance of understanding in this area with respect to this particular belief system.

Therefore, as your belief system includes the element of gender into all of these areas – and it does – I have chosen to be offering information to you which includes the subject matter of gender also, for this also IS an element of this particular belief system. Therefore, it would be inadequate to be NOT including information in the area of gender as we are discussing this particular belief system of sexuality.

Therefore, although the information may be incorporating elements of confusion initially, as we continue within our discussions in this area, elements of the information shall become clearer. But it matters not, for within physical focus, in addressing to this particular subject matter, there would be confusion regardless of how I may be choosing to be approaching this particular belief system.

I wish to be incorporating all elements of this belief system. In this initially, as I began addressing to this particular belief system, you shall be noticing that I began this discussion in the direction of your belief systems, for as I have incorporated information previously in what you term to be the past, I have incorporated this type of action in other areas also, for initially it may incorporate more confusion, more distortion, and trauma if offering you the beginnings of the information in the direction of completely outside of your established belief systems. But within this, I also purposefully state, as I am offering information within the context of your belief systems, that this is what I am offering. I am offering information within what YOU identify.

As you shall recognize, within the beginnings of this particular subject matter, I have stated to individuals that within the context of their belief systems, I would not continue to be offering information in that manner to be reinforcing of their belief systems, but merely offering an introduction that you all may understand slightly easier within the initial offering of the information.

This offers a concept to you that we may expand upon, but as you review the information that has already been offered, I have not expressed in absolutes. Therefore, I have also continued to hold the door open to be expanding upon this information and moving you all through the identification of this particular belief system step-by-step, for this shall create resistance within you in assimilating this information if it is offered too quickly and outside of your belief systems too extremely.

This be the reason that I have incorporated information with respect to gender, to be offering an initial identification of the subject matter, but we also now move outside of the identification of gender, and information has been offered to you all that these are quite different elements of this belief system. Are you understanding?

MARGOT: Yes, I am. Thank you. I’m assuming then, from what you’re saying, that you’re still going to expand on this information?

ELIAS: Yes.

MARGOT: Okay! Stay tuned! (Elias chuckles) Howard has something he’d like to ask you.

HOWARD: On this same subject, before Margot gets on to other questions, in the beginning, when we were first deciding that I was intermediate and so on, I had written this little ditty about three ways to say the same thing coming from a different point of view, and I used the characters – the characters now, not the individuals who played the characters – of Jack Nicholson in The Shining, Arnold Swartzenegger in The Terminator, and the third being Clint Eastwood in Dirty Harry. I said that the character of Dirty Harry was intermediate, and he said the words, ‘I’ll be back when you are feeling less bereaved,’ that Arnold was common with his comment, ‘I’ll be back,’ and that Jack was soft, saying, ‘I’m back!’ with emotion. Is there validity to that line of thinking?

ELIAS: As to the comparison of the expression of the comments and the manner in which they are offered, yes. As to the characters that are expressing these different manners of the same terms, no. The characters themselves do not offer a display of these three orientations, but the expression may be interpreted as an example of the difference of these three orientations, yes.

HOWARD: Okay. Alright, thank you!

ELIAS: You are welcome.” [session 442, August 08, 1999]

ANNE: “I feel like if I don’t engage other people like I’m engaging you or like I engage my friends that I know on some level have a similar awareness ... I mean, I think we all follow very personal paths. But I guess what my question is, if I walk away from the engagement, if I don’t allow myself the opportunity to seek and ask questions, how do I learn? How do I expand this for myself to a place of accepting it, of understanding it, of knowing how it affects my relationship with my family? Because I’ve come to realize in the last couple of years that we don’t operate on the same level, and I’ve tried hard to reconcile that, and I can’t, and it disturbs me, obviously. (Emotionally)

But I feel like this whole whatever-it-is that I’m experiencing now that I feel like they don’t experience or we can’t talk about it ... I don’t know. It’s very confusing to me, but it’s something that I feel deeply. I guess part of my confusion is how to still be part of a community that I’ve been a part of for forty years of my life when I can’t talk with them. It’s so hard for me. (Emotionally)

ELIAS: You begin at the beginning. Now; let me express to you that the intensity of what you are experiencing creates a motivation within you to be skipping shells, so to speak – jumping ahead of yourself, in a manner of speaking, to be creating of a solution, in your terms, to what you view as a problem.

Now; let me express to you first of all that there is no problem, and therefore it is requiring of no solution. What IS, is that there are differences, and this be the reason that we begin at the beginning.

For if you are not accepting of self, you shall merely continue to rail against the energy of other individuals and continue to be participating in creating conflicts AND participating in judgments and lack of understanding, for the lack of understanding and the judgments are created in both expressions. They are created by the other individuals that you personalize to yourself, and they are created also within yourself that you extend outwardly.

It is a mirror action, and within this mirror action, as you do not turn your attention to self and begin at the beginning in the acceptance of self, you shall merely continue to perpetuate the conflict, which accelerates quite naturally and becomes overwhelming, and this is what you are experiencing presently – this overwhelming confusion.

Now; in this, let me express to you that an element of what you are experiencing is, in a manner of speaking, being brought surfacely to your objective awareness presently in conjunction with the energy which is lent by this wave in consciousness which addresses to the belief system of sexuality.

Now; be understanding, this belief system of sexuality is not merely encompassing of what YOU identify as sexuality – physical expressions of sexual actions or attractions. This particular belief system addresses to many, many different aspects of yourself that are innately you; what creates you as you.

One of these elements is what I have explained as orientation, which I shall express to you presently, you may be engaging Michael [Mary] or Margarite [Jen] and you may be accessing this information that I have offered thus far in this area, but I shall also offer to you an explanation for yourself.

In this, you hold a different orientation from individuals that you intimately engage in relationships, those individuals that you view to be family. The orientation that you hold within this particular focus is identified as intermediate. This particular orientation is chosen by essence less frequently than any other orientation.

There are three orientations that individuals choose as they choose to be manifesting in this particular dimension: common, which several individuals of your intimate relationships hold that orientation of common. Soft is another orientation – one individual within your family relationships holds that orientation. And you hold the orientation of intermediate.

ANNE: Am I the only one?

ELIAS: Yes.

In this, let me explain to you, this is a very basic element of physical manifestation. Each orientation holds its own unique language. It is the manner in which you perceive – in which you perceive yourself, in which you perceive your world. It also is very influencing of how you are interacting with other individuals – how you perceive yourself, how you perceive other individuals perceive you, how you interact with yourself and how you interact with other individuals. In a manner of speaking, it is your basic nature.

This is what I am expressing to you in that we begin at the beginning, in the acceptance of what you have chosen to manifest in this particular focus and that it is acceptable. It is not strange, it is not unacceptable, it is not inadequate, and there is no element of it that is dysfunctional. (Smiling) It merely is different than the expressions and perceptions of other individuals, but this is not expressing that it is wrong. It is different.

In this, individuals holding the orientation of soft and of intermediate both experience an element quite similarly of not quite fitting the officially accepted reality, for the rules in which you collectively create your reality en masse are not quite in stride with what you create individually or how you perceive your world or yourself.

The first order of business, so to speak, is to be assuring you that you are acceptable precisely how you are and that you need not be conforming yourself or fitting yourself into any other mold but your own, recognizing that the round peg does not fit into the square hole, and in this, as you may be expressing yourself as the round peg, you have been attempting to fit yourself into the square hole for much time framework, and you pound and you pound and you pound and it shall not force into the shape in which it does not belong.

In this, as you begin to recognize that you are acceptable in how you are creating your reality, and you need not hold permission of other individuals to be creating in the manner that is natural for you to be creating, and you need no approval of other individuals either ... but you ARE requiring of YOUR permission and YOUR approval.

ANNE: I suppose that’s the hard part.

ELIAS: Quite! In this also, as you begin to look to self, as you begin your journey into the acceptance of self and the recognition of the worthiness of self ... which I shall state once again is not dependent even upon your own perception, for it is not measurable even by yourself, for your perception of yourself is quite filtered through your belief systems, and therefore, you may not measure your worth even by yourself or your experiences.

Therefore, as you allow yourself to begin an acceptance of yourself, knowing that your worthiness is untouchable and quite great, you also may automatically begin to move into the recognition that other individuals are acceptable also in their expressions and in their reality, and it may be different from your reality, and it matters not. You hold the ability to choose whether you shall participate in creations with other individuals within their differences or not, and it matters not. There is no judgment placed upon your choices. They are merely your choices.

Your natural flow of yourself within your orientation, your natural movement, moves in the direction of self. Your attention naturally inclines to self. You also naturally incline to individual expression, but you allow yourself heavy influence of the officially accepted reality and attempt to be out-putting continuously.

ANNE: I’m not sure what you mean by out-putting.

ELIAS: You attempt to be focusing your attention outwardly. You occupy your attention with other individuals, attempting to be understanding, to be helpful, to be offering your expression, and to be interactive with other individuals. But this creates a conflict, for there is also an element of natural friction in which your natural inclination automatically moves back to self. It wishes to be with self.

You are the round peg. Here is the square hole. The square hole of the officially accepted reality en masse is that of the common, which expresses outwardly. You are the round peg which expresses inwardly, and you are continually moving, attempting to be expressing in the manner that you THINK is acceptable and correct and right and good. Therefore, you shall attempt to be understanding and offering and giving, in your terms – caretaking – with other individuals, but you are not offering these expressions to yourself. And yourself, as it is opening to its blossoming of awareness, is beginning to become loud!

ANNE: Yes, it is!

ELIAS: And it is beginning to express to you, ‘Stop! Be paying attention to me!’

ANNE: If I can do this, will there be some kind of resolution for everything that conflicts internally? We live in a society. I can’t cut myself off!

ELIAS: I am not expressing to you to be, in your terms, cutting yourself off, to be becoming a hermit. You may continue to be interactive with other individuals.

I am expressing to you to be turning your attention to self first, to be creating a priority of self first, and recognizing that this also is your natural inclination and your natural movement, and in that natural flow, allow yourself the natural flow. Allow yourself to be engaging your no-conflict scenario and not engaging guilt, for this is a waste of energy. It is an entirely unnecessary judgment upon self, and this is not the point of the no-conflict scenario.

The point is to be expressing the acceptance of self: that you are acceptable, that your choices are merely choices and they are acceptable, and that you need not be fitting yourself into expressions merely as they are dictated by other individuals. You hold free will, you hold the ability of choice, and you ARE worthy. Therefore, you may be creating of your choices, and this shall be the most efficient expression within you.

Now; I shall express to you that initially, other individuals may not necessarily be so very accepting of this type of change in movement or behavior, for just as you are familiar yourself with your movement in the directions that you have created throughout your focus to this point, and just as you automatically magnate to your own familiar behaviors, other individuals also automatically expect certain behaviors to be expressed from you.” [session 445, August 13, 1999]

BEN: “So, last time you were speaking in New York was the first time I heard you discussing sexual orientation. (13) I’m going to ask you what mine is, and then I want to ask you for some help with a dream that I had last year which I think may have something to do with that.

ELIAS: Very well. Orientation that you hold within this focus, common.

BEN: Okay. I know from talking to Lawrence [Vicki] that we seem to think very much alike about current events, which is what you were discussing in New York when you brought this subject up, so I thought it might be that.

ELIAS: Correct. There are, as you examine these three orientations, unique and distinct expressions within each of them that distinguish one from another, and in these, I shall express to you that your natural inclinations and your natural expressions are automatic, and in some respects may appear to you each to be involuntary and expressed almost to the point that you would identify ‘without your permission.’ Although be remembering, there is no expression that you create within your reality that is not with your permission or beyond your active participation in its creation and your intentional creating of [it].

But the expressions and the movement of each of these orientations are so very automatic and natural to you each that they move in like manner to what you have chosen as your genetic encoding, in a manner of speaking. You give no thought process to what you have created genetically or physically as how your physical form functions, and in like manner, your orientation is that which creates your perception in each focus, and therefore, it is as natural to you as your genetic encoding.

BEN: Okay. I guess as I learn more and read more about the sexual orientation, it almost seems odd to me because I know that there’s supposedly more common people currently than any other orientation, but I guess I feel like because of my own sexual preference that I already perceive things in a different way than most of the people. So, it’s an interesting thing for me to investigate.

ELIAS: Now; let me express to you, as you are aware, there is a distinction that we are expressing between preference and orientation.

In this, I express to you, yes, your preference is influencing of your perception, just as your belief systems are influencing of your perception. Many, many elements of your focus, of your reality, are influencing of your perception. This is not what we are expressing in the subject matter of orientation. Orientation is different.

Your preferences are affecting of your perception. Your belief systems are affecting of your perception. Your orientation is an element that is FORMING your perception. It is not influencing of it. It is an element of it.

Therefore, you may express to yourself that you may be creating of a dis-ease and this shall be affecting of your physical form, but it is NOT your physical form. Your physical form is created in the manner that you choose to be expressing your projection of essence into this physical dimension. If you are introducing energy into it, you may be very influencing of its functioning and of its movement, but you are not re-creating it. It is what it is, for it is what you have created.

In this, your orientation expresses in a similar manner. It is an element of you. It is not influenced by your belief systems in the manner of perception, that it shall be creating of your perception. Your orientation IS your perception. Your belief systems are what is influencing of how you are directing this perception.

The perception is the ball itself. The belief systems are the stick that push the ball. You may push the ball with the stick many, many times and in many, many directions, but the ball does not change. The ball does not become a brick. It continues to be a ball. (14)

Therefore, there IS a distinction between preference and orientation. Orientation is how your perceive your world, other individuals, and yourself, and how you interact with your world, other individuals, and yourself.

Now; in that, you may influence quite tremendously through preferences and through your belief systems, but your natural inclination shall move in certain directions, just as we may look to these three orientations. The expression of an individual holding the orientation of soft may be quite extensively expressed in experiencing certain elements of affectingness in response to what may be occurring throughout the entirety of your globe and your environment. This is a natural inclination. It matters not what belief systems are held by the individual. It matters not what preferences are held by the individual. Their natural explanation moves outside of these belief systems and these preferences. Their natural movement holds no bearing, in a manner of speaking, to their preferences and their belief systems. In a manner of speaking, it is independent.

What you choose in what YOU physically identify as sexuality or sexual preferences matters not in conjunction with orientation. Orientation is your perception – how you shall be interactive in those choices, how you shall be responsive in those choices.

But you each hold objective choices as to which preferences you hold – what offers you pleasure, what does not offer you pleasure, what offers you conflict, what does not offer you conflict. This is quite a different matter. (15)

BEN: Thank you.

ELIAS: You are very welcome.” [session 446, August 15, 1999]

PAUL: “I guess the first question I have is, Joanne had a session two weeks ago that didn’t get recorded, and also the last fifteen minutes of our session from four weeks ago was not recorded on the tape, and I’m curious, and so is Joanne, as to why we created not having that recorded. (16)

ELIAS: This presents an interesting question, not merely for yourselves but for other individuals also, for within physical focus, many individuals move in the direction of attributing these types of actions to energy that may be interfering with your equipment which may be projected by myself, and this is not what has been created.

I express to you, as you are aware, YOU have interjected energy which has affected this recording, so to speak, of these interactions.

Let me explain to you that within certain moments, each of you holds an energy expression that becomes quite intense, and in this, as I have expressed to Tyl [Joanne], what you are creating is a type of shield or an expression of what you may term to be protection.

There are areas within each of you that you each view to be quite vulnerable, and this you do not view as a positive aspect, but an aspect of yourselves and your energy that is requiring of your protection from all other individuals.

Therefore, within our engagement of the three of us, within the final expressions of that particular session, a tenseness was arising. I had engaged each of you and had begun addressing to Tyl [Joanne], and this was creating a rising within her of energy in an uncomfortableness and a tension. This is not always immediately recognized objectively, but it is automatically engaged, and as Tyl [Joanne] engaged a rising of tension within her energy field, you also, in response, began a rising within your energy field of tension – not to the degree that she was expressing, but it was a responsiveness that you were creating in a recognition of her energy and your compliance with that energy – and in this action, you lent energy to each other in this expression of withdrawing and creating this energy shield.

Now; although you may look to certain actions within physical focus as amazing expressions, I express to you that you create these types of actions and responses in energy quite naturally and quite easily and with no thought process. This is an automatic action that you have developed within yourselves, and you may be very affecting of many different elements of your reality which surrounds you objectively.

In this, you may recognize that the energy movement of this type of equipment is involving electrical impulses. Within physical focus, you as individuals are quite adept at manipulating electrical impulses. You need not even hold a thought process as to the direction of this type of energy. You yourselves incorporate much electrical activity and may be interfering with your electrical equipment quite easily.

In this, as you were responding to her energy and as she was responding in shielding, there was created a block. In a manner of speaking, without a projection of verbalization, the communication was offered, ‘Stop. Enough. I wish not to be sharing any longer.’ The communication was projected to myself, ‘Tread carefully, Elias.’

I am receiving of this in the expression that it is offered, and as you shall be remembering, I offered comforting in this area, and also expressed to Tyl the allowance to be engaging interaction between herself and myself as she felt a readiness, without an expectation of any time framework, merely acknowledging to her the energy that she has already been projecting to myself in the desire for this interaction. The desire is great, but the fear is great also.

In this, as we engaged in objective interaction, she also projected her energy in this shield to be creating of a situation that she views to be protected and allowing her the element of safety within her belief systems, that she may allow herself to be open and expressing vulnerability with myself, but this shall be an exclusive interaction and not incorporating any other individual physically.

Now; I may express to you that within the engagement of this interaction presently, you also project a similar type of energy which is already affecting and creating interference within electrical impulses, which you shall notice. Once you are objectively receiving the transmission of this session, you shall hold the remembrance that your interaction with Michael [Mary] did not hold the interference that it encounters presently. (Chuckling) (17)

PAUL: Yeah, I was observing the signal or noise on the telephone line as you were delivering this information about interference and noticing that, and thank you for that.

I guess what I wanted to say next is that oftentimes when I think of my interaction with you, whether it’s privately – and there is no private within essence, recognizing that – or in a group, I often realize that I’m really, in one sense, addressing to the mirror of self, as I think of it, and that you mirror back to me other aspects of myself that I don’t normally have access to in my objective state. And so, given that, I just wanted to take the time today to at least attempt to address to some of these difficult issues that I have in the area of relationship or whatever, and at least open the door to discuss with you some of that, and whatever you have to say next will be just fine.

ELIAS: Very well. You may continue, and I shall allow you to direct this interaction in the areas that you hold concern.

PAUL: Well, as I said earlier, when we last left our hero four weeks ago, we were talking about differences, and one of the things that struck me is that I do appreciate diversity and differences, and for example, Joanne and I hold different orientations and intents and things like that, and I guess as a result, sometimes there is conflict that comes up from that. I guess we had a concern when the new information on orientation was coming out – to the extent of conflict between individuals holding different orientations or language of perception – that was basically, ‘Oh shit! We’re in big trouble here!’ And it sort of amplified, and we started to focus on differences rather than similarities, and I know that that’s one area that we’ve been looking at ... well, I’ve been looking at from my own perspective, and I’m just wondering, in a sense ... I know you often say that we draw experiences to ourselves for our own noticing and addressing to issues and we’re in the midst of this wave of sexuality and dealing with those issues, and obviously Joanne and I have been dealing with those issues ourselves, and ... I’m not quite sure what question I’m forming. The tendency is to say, ‘Why am I doing this?’ and yet I do have a sense, and my good friend and neighbor Vicki was very helpful, and even Mary, earlier today, talking about these kinds of creations and relationships and so forth. So I’m not sure what my next question is, so I’ll leave it up to you for the next one. (18)

ELIAS: Let me express to you initially, the reason that I am addressing to you and expressing to you that you choose a direction is for this very expression that you have offered. I hold an understanding that you hold questions, but you are also not allowing yourself to view what your own questions are.

In this, let me express to you, Caroll [Paul], you evaluate many different expressions. You watch interactions with different individuals – you watch the interaction that may be created between yourself and your partner – and you evaluate what is being presented within them; within your partner, within individuals that you identify as friends, within the expressions of all different individuals. You move in a direction of evaluating and assessing and attempting to be offering yourself an understanding of their perceptions and their movements and their creations, but in this direction of attention that you have created, you do not always offer yourself the attention to self in the same manner, evaluating what YOU are choosing, what direction YOU are moving in, what questions YOU hold, what is confusing to YOU.

You allow this to surface partially, but many times you merely allow this as a partial expression. You shall allow the feeling; you shall allow the emotion to rise and to be creating a questioning direction, so to speak, but you do not necessarily formulate an identification within your thought process of WHAT you are questioning, and in this, you continue within your confusion and frustration.

Now; I have moved in the direction with other individuals periodically, in a manner of speaking, of expressing to them to be formulating a question, and I have also expressed an explanation as I inquire of them what they wish to be addressing to, and I have expressed that the reason that I address them in this manner is that they shall understand their own question, that they shall offer themselves more of a directedness in their own thought process.

You move in an automatic direction throughout much of your focus to be translating all that you input – within yourself, within YOUR reality – into an evaluation of thought processes. Be it a physical interaction, an emotional expression – it matters not – you shall create a translation into a thought process to be evaluating of what you are creating and what you are encountering and what you are engaging.

In relation to other individuals, you accomplish this quite efficiently in attempting to be assessing their direction, their creations, their attention, their perception. As you interact with them, your attention moves more in the direction of assessing their creations than assessing your creations, assessing and evaluating their perception more than you are allowing your attention to move to your perception.

This be the reason that you objectively do not formulate a specific direction with your questioning, and you move the responsibility of the questioning, or the offering of answers or responses, to myself. You also create this type of action in your interactions with other individuals. You create this type of action with your partner. You listen, you evaluate her perception, and you shift the responsibility of the interaction to her, and in this, you quite efficiently create an evaluation within yourself that this is quite good, for you are allowing yourself an openness to be receiving information. This is a creation of deluding yourself, for you may be expressing to yourself how efficient you are creating and how very good you are expressing yourself in offering an openness to be receiving information from your partner or from another individual or even from myself, but you are not offering information of yourself.

Now; as you are aware, it is in actuality unnecessary for you to be offering myself information as to your direction. I know which direction you are moving in, and I hold an awareness of the difficulties that you are NOT addressing to. (Chuckling) I hold an awareness of the confusions that you are not allowing yourself to identify, but the point is that YOU allow yourself to view what you are confusing yourself with.” [session 455, August 25, 1999]

DARYL: “You were talking about the orientation of soft, that they hold an inward focus that is not entirely objective and that is translated into a type of objective awareness, and that they create subjectively, focusing an element of their attention subjectively, and that last part especially seems familiar to me, and I wondered if you could elaborate on those areas.

ELIAS: This is also an element that we have entered into discussion with in our previous session.

In this, what I am expressing in the orientation of soft is that these individuals are creating objectively and subjectively simultaneously.

Now; I am understanding that within physical focus and the initial responses to this information, individuals lean in the direction of misunderstanding and questioning what I am expressing, for as you are all aware, you are all creating subjectively and objectively, but you are creating subjectively and objectively in different manners.

Within the orientation of soft, the objective and the subjective merge more in an objective manner. This particular type of creation differs from those individuals holding the orientation of common or intermediate for the reason that these two orientations focus either objectively or subjectively.

What I am expressing in this is that individuals that hold an orientation of intermediate shall be creating much of their attention in the direction of subjective movement, but this is not to say that they necessarily hold an objective awareness of what they are creating subjectively, and in this, even as they are creating subjectively and it is being translated into objective imagery, many times they are not recognizing of the correlation between the two. They assess that they are quite different.

Individuals within the orientation of common create their imagery quite objectively. They do not hold an objective awareness of what they are creating subjectively. Therefore, in like manner – but in reverse – to those individuals of intermediate, much subjective movement may be occurring, and their awareness is held so very strongly within the objective expression that their awareness of their movement shall be noticed within objective imagery. Therefore, regardless of how they are creating subjectively or the intensity of their subjective creations in their movement, most of their awareness shall be expressed as they realize the objective imagery.

Now; within the individuals of soft, these individuals hold an awareness of both objective and subjective conjointly simultaneously. Therefore, they are watching the objective creations and movements, holding an awareness – in the moment – of the correlation to the subjective movement.

Let us use as an example, so to speak, obvious movement in an objective expression of physical location. An individual that holds the orientation of intermediate may choose objectively to be changing their physical location, and moving from one physical location to another physical location.

Now; their attention is focused inward subjectively, be remembering. Therefore, the movement which is being created subjectively is what holds more of the attention. Therefore, as they choose to be physically creating objective imagery in like manner or in mirror action to the subjective movement, they are not correlating the two actions. Their attention moves to what they are creating inwardly, and they are not paying attention to the physical movement and correlating that to the objective outward mirror image of what they are creating inwardly. It matters not, in their perception. This is unimportant. Their attention moves in the direction of the subjective movement.

Conversely, an individual holding the orientation of common may be choosing the same physical movement in physical location, and as they accomplish this physical movement of location from one area to another area, they shall reflect, and subsequently, in reflection, they shall express to themselves a partial awareness of how their physical imagery is connected, in your terms, to subjective movement. But their automatic expression is to merely be viewing the physical move, the physical change in location, and their attention is quite consumed with the actual action of the physical movement.

Now; within the individuals of soft, they hold an awareness, in objective terms, of both, and their attention encompasses both movements simultaneously. They hold the awareness of the subjective movement and the objective movement simultaneously, and their attention moves to both of these areas equally simultaneously.

Are you understanding?

DARYL: Um-hmm.

ELIAS: This be the difference in the perception of these three expressions of orientations. It is a matter of your perceptions and the direction of your attentions, and this be the reason that you are speaking different languages, for you are holding your attentions in different directions. Therefore, you are viewing different types of expressions; different actions, so to speak, even within the same action.

DARYL: I’ve always just assumed that everybody else was like me, and I didn’t understand why they didn’t see both parts.

ELIAS: This is very common within physical focus, for your individuality and your individual reality and your uniqueness is so very real, it IS your reality. Therefore, you automatically perceive that if this is your reality, it is also the reality throughout your dimension, for it is expressed so very strongly within your perception that you do not conceive that it is anything but absolute. Therefore, there is also an assumption that is created that all other individuals are perceiving in the same manner as you are perceiving, for it is an absolute ... but it is not an absolute!

In this, you all question yourselves and each other in a lack of understanding of why you do not perceive all of your reality the same. This is the direction that we move into within our discussions of no absolutes, for there are no absolutes. Although they may appear to be absolutes within your physical reality, as I have expressed, all of your reality is highly unique and individualized, and therefore, there are differences that are expressed even within those elements of your reality that you perceive to be absolutes.

This be the reason that I am offering this information in conjunction with these orientations, that you may view the differences and hold an objective understanding, and this moves you all more into the expression and direction of acceptance of yourselves and of each other, and also into the acceptance of your belief systems.

DARYL: Yes, I’m finding it very useful.” (Elias chuckles) [session 465, September 09, 1999]

JO: “I was wondering if part of our expectations of ourselves have to do with the fact that this is – well, I’ll speak for myself – that this is my final focus, because I’ve always felt like an alien my entire life. I was reading the wonderful information that you gave about final focuses, and I was wondering if this explains things for me, and if this newness that I feel, this strangeness, has to do with my feeling of the initiating manifestation, and I was wondering if it would be helpful to be aware of who this focus is, perhaps?

ELIAS: I may express to you that as the designated final focus or initiating focus, you do experience different qualities within those particular focuses than may be identified in other focuses.

Although I may also express to you that the initial focus experiences the physical manifestation and the exploration of this physical dimension in quite a different manner and type of expression than would you, as the designation of the final focus.

In this, you allow yourself in moments to be opening to other areas of consciousness, and not holding your attention entirely and intensely within merely this particular physical dimension.

As to your question of the helpfulness in the identification of the initiating focus, the experiences are quite diverse, and in this, it may not be offering you a tremendous expression of helpfulness in your understanding objectively of what you are creating or allowing within this focus.

Now; it may be more helpful to you to be understanding objectively more of the qualities and the expressions and the influences of this particular focus that you are experiencing in this attention, for as you are manifest within this time framework and you are participating within the action of this shift, this intensifies many of the feelings that you experience within this particular focus.

There are many factors which are incorporated within your experience in this focus that are quite influencing of why you feel, in a manner of speaking, what you feel in this focus.

As you allow yourself to be participating within this shift in consciousness, you are also automatically opening elements of your awareness. You are focusing your attention on actions that move in harmony to the movement of the shift. You are also allowing yourself more of an objective recognition and identification and knowing of self, which in this aspect of your experience may be quite affecting as the designated final focus, more so than final focuses which are designated within other time frameworks, not directly incorporating the action of this shift into their personal experience in that particular focus.

But as there is much movement into unfamiliar areas of your reality in conjunction with this shift in consciousness, it intensifies the experience of the designated final focus, and also at times, not always but at times, may be influencing in a manner to be distracting of your attention within this particular focus and even dimension, for you are incorporating the widening of awareness. You are also allowing yourself an element of openness merely in conjunction with the designation of final focus. You are also incorporating some elements of transition, which opens your awareness objectively, and you are familiarizing yourself with self, incorporating the being of remembrance. All of these factors are quite influencing of your experience and of your feelings within the particular focus of attention.

Now; in this, given that you are participating in this time framework in this shift in consciousness, [and] you have moved into your new millennium, which alters the action of this shift, for you have begun your insertion of this shift into your objective reality now, and the familiarizing of self with self, you are creating a different action than other focuses within other time frameworks.

Other designated final focuses which manifest within other time frameworks NOT incorporating the action of this shift in consciousness – or those which have already accomplished the full incorporation of this shift in consciousness – do not experience the same type of exploration of objective awareness, and therefore also do not experience the same confusion or conflict or challenges.

One of the areas of exploration which is being engaged in widening your awareness – in familiarizing yourself with yourself – in this time framework is to be recognizing the free flow of your individual expression and energy, your natural movement, which is a direct expression of your orientation.

There are many elements of these orientations that we have not engaged in discussion yet, but this particular aspect of you is extremely influencing of your reality, and therefore also quite influencing of your thoughts, your emotions, your senses, your feelings.

This becomes a type of heightened awareness in sensitivity, in a manner of speaking, in this time framework, as you ARE participating in this shift in consciousness and widening your objective awareness, for you become acutely aware objectively, in some manners, of the very element that you have offered within your terms: feeling alien, holding a sense or a type of knowing, in part objectively, that there are elements of you that appear to be off in your assessment, or not quite fitting entirely in what you may view as smoothly or freely.

And in this, you automatically turn your attention to the influences of your perception and begin discounting of self or placing judgments upon self, and expressing to yourself that you are creating some element of a lack of understanding or you are distorting your reality or you are not creating adequately enough, and you begin devaluing yourself within your perception and allowing yourself to be moving into tremendous expressions of duplicity.

This all moves through an influence of the designation of the final focus also. It is quite influencing within some individuals.

As you allow yourself to recognize all of the different elements of you, all of the different expressions and manifestations of you – the emotional qualities of you, the expression of orientation of you, the identification of the natural movement of energy that you project, not in comparison with other individuals, but merely holding your attention with self – you may allow yourself to become familiar with your individual movement, and this shall begin opening elements of clarity within you; which you already are moving in this direction, in a manner of speaking, and you already are allowing yourself to become familiar with more of your natural expression of energy and how that moves in the moments that you are not obstructing it.

There are some quite strong basic qualities that are expressed within your energy – or struggle to be expressed within your energy – that are natural movements of your orientation, but you attempt to be channeling that energy into what you assess to be more acceptable expressions.

At times, you attempt to be channeling that natural flow of energy into expressions that you deem to be acceptable in the category of creativity, (chuckling) which is an interesting diversion of your natural flow of energy.

As you look to yourself, recognize also that two very strong influencing factors presently are the beginning of the insertion of this shift in consciousness into your objective reality now, and the movement of your individual focus as designated being the final focus. These two factors are influencing in a tremendous movement of energy.

You may be allowing yourself much more freedom and much more of an ease as you allow yourself, in this turning of your attention to self, to be recognizing and acknowledging – not proving and not comparing, but recognizing and acknowledging – your natural flow of energy in your ease of expression with it.

Now; let me offer to you one small example that you may recognize individually within you – within your choice of personality, your choice of orientation, and your natural flow of energy ... and your manipulation of that energy out of its natural flow.

In this, let us view an exploration of yourself in this focus, and your identification of a particular type of energy that you identify or define as feminine.

Now; in that feminine energy, you hold many, many, many definitions of the qualities of that feminine energy, and in this particular identification of gender energy, you assess to yourself the expressions of intuitiveness, of strength, of determination.

You also incorporate into your identification and your definition natural expressions of your orientation, which are not necessarily linked to gender, but through the established mass belief systems are associated with gender.

In this, in the orientation [of soft] that you hold, you allow a natural flow of energy of subjective and objective. You allow for an interaction of both of these awarenesses and you allow that to be the determining factor in your perception, therefore in how you create your reality. This is influenced through direct interaction of subjective and objective awarenesses simultaneously.

As I have stated previously, you create inward and outward, both. This is how you interact with your world. This is how you interact with other individuals. You also hold an innate knowing of the interconnectedness of all of you manifest within your physical dimension. You hold less of an objective veil of separation.

In this, there is a tremendous motivation to be not merely interactive with other individuals continuously, but also to be, in a manner of speaking, swirling the energy of objective and subjective movement together, and this becomes expressed outwardly, but also incorporated inwardly.

Therefore, let us examine a small scenario.

You hold an ideal or a philosophy, a thought process that you create within this particular focus, which leans in the direction of what you and mass beliefs may identify as a type of feminism.

In this, there are many different types of expressions that you incorporate in the philosophy of this ideal of feminism.

As you engage other individuals, initially you express a natural flow of your energy outward. The natural flow is the swirl of energy which incorporates the objective and subjective awareness, which are in play initially in the expression.

Therefore, you may encounter another individual and you may engage a discussion of this philosophy. Your initial movement into the discussion shall merely be the expression of your energy, and your thoughts and opinions as to this subject matter in the philosophy.

As the interaction continues, regardless of the expression or the communication objectively that is incorporated and projected by the other individual, you shall begin more of an intensity in your interaction, and in this, what shall be created is the movement of several actions incorporated simultaneously.

One shall be the projection of energy and communication objectively in the direction of the other individual to be attempting to gain their awareness – or what you perceive to be their awareness – of the lack of separation of all individuals, which within your philosophy is expressed in the terminology of equality.

Are you following thus far?

JO: Yes.

ELIAS: In this philosophical discussion, as you are swirling this natural flow of energy, not incorporating the veils of separation that other individuals may incorporate, you attempt to be offering information, and in that attempt, you cross into the territory of teaching, and in the moment that you cross into the territory of teaching – which I shall express, as an aside, is not your job – as you incorporate this action, you also incorporate another action simultaneously inwardly of devaluing self.

For you begin incorporating an awareness within yourself objectively – and creating a judgment upon self – that you may be expressing out of line, or that you are not being accepting of another individual, or that you are expressing merely through your belief systems and you are not allowing for the perception of the other individual.

In this action, you are automatically diverting your natural flow of energy and discounting of self.

Now; you further this action by channeling that energy into what you identify as a creative expression: ‘I shall not engage the action of encountering and confronting other individuals in debate. I shall channel my energy into teaching in another manner which is more efficient and much more subtle, and I shall engage my creativity, which shall express this same philosophy but in a different manner.’ But this is continuing with the intention of teaching another individual or many individuals, which also is discounting of the other individuals and discounting of yourself, for your need to be discounting of other individuals by teaching other individuals is expressed as a reflection of the uncomfortableness with your own expression. Therefore, you create safety in the expression of creativity.

Now; let us explore further. Within your natural expression of energy in relation to your orientation, and the natural flow of interactiveness of self and other individuals, and the natural flow of objective and subjective, creating inward and outward, as you focus upon self, you also create a natural flow of energy to be projecting outward simultaneously.

This is the creation of the interaction of subjective and objective simultaneously, creating inwardly and outwardly simultaneously. This is quite a different expression than that of the common.

As another aside, I shall express to you, allow yourself to stop comparing and attempting to be of the orientation of common, as you are not!

In your natural expression, as you focus upon yourself and you identify your natural movement of energy within self, and your natural preferences that you choose and those elements of your reality that you choose to be creating, the natural flow of energy projects outwardly also simultaneously.

Therefore, as you assess a strength of energy within you and identify any particular element that you wish to be creating within you, you also naturally flow into an outward expression of crusade ... which I shall express to you is not wrong!

Let me express to you, Tyl [Joanne], in this very subject matter which provides our very simple example, in this one small area of your individual focus and your expression, you may incorporate one small direction in your philosophy of feminism. You may express to yourself subjectively and inwardly that you recognize the similarity of yourself to all other individuals that occupy your physical dimension. You recognize the lack of separation. You recognize what you define in physical focus as your equality. You express this to yourself, and simultaneously, the natural outward creation is to be expressing this in conjunction with collectivity, movements, groups.

You may not view yourself to be following, in your terms, many groups or movements or causes, but view in genuineness within you how easily you are motivated to create leading them ... although you do not, for you divert your attention into your expression of creativity, for you wish not to be overstepping yourself, in your very physical vernacular, and you wish not to be appearing as unaccepting outwardly. But this is not an expression of a lack of acceptance.

You as an individual, you as essence, you as consciousness are continuously changing. You are continuously altering. You are continuously moving and exploring, and therefore, as you view any element within your reality that you assess to be not satisfying to you, you immediately motivate yourself to be changing. This is a natural flow of energy, and in this, you are merely confusing yourself, as you are not allowing yourself to become familiar with yourself and your natural flow of energy within your expression of your orientation.

And as you allow yourself this recognition, you also may turn your attention to self, and as you are expressing your energy in holding your attention to self, your outward expression turns and may no longer be expressed in the direction or manifestation of teaching, but rather, the acknowledgment of self and your natural expression of energy, your natural direction, and the incorporation or drawing to other individuals of like spirit and sharing together through your travel together, rather than teaching another individual.

For no other individual need be taught. They all hold the same information that you hold. You all already hold all of the information. There is no element that any individual need be teaching any other individual. You need not be taught, and you need not be teaching.

But in conjunction with your orientation especially, if you are identifying any element that you may assess to be a need within physical focus, you may identify that your need is to be sharing.

JO: Right.

ELIAS: And in this, as you allow yourself to recognize more of this natural flow of your energy and you familiarize yourself with yourself and your manifestation of your orientation, you also shall offer yourself the identification of why, within this designated final focus, you feel out of place, so to speak, or alien, or different, and why you create this continual search to be offering yourself information concerning self. But you are offering yourself the search in the manner of individuals that incorporate a different orientation. You are offering yourself the methods of the common, not the movement and the acceptance of the soft.

I shall express once again, these orientations, all three, are quite different in their expressions. The flow of energy is different. It is all quite purposeful. Were they to be the same, it would be unnecessary for you to be creating different orientations. You would merely create one orientation. But you have not created one orientation within this physical dimension. You have created three, and each of these three hold very different expressions.

I shall also express to you, Tyl [Joanne], the difficulty in the differences of these orientations is much less in any individual’s movement in the action of creating a translation between one to another of these orientations. There is much more of a tremendous difficulty expressed in individuals accepting the orientation that they have created themselves, and allowing their own free flow of energy and natural expression without comparison and without attempting to be fitting into another orientation. The orientation that you hold is wondrous in its expression. Accept that.

Let me also express to you, within the initial throes of the engagement of this forum, these sessions, and my initial offering of information concerning essence families, you may be availing yourself of this information, and I shall express to you that within that offering of information, I expressed a fondness, in this essence’s preference, in the intent and expression of the Ilda. These are playful and what you in physical terms may express to be free flowing energy essences. It is the nature of the quality of the energy expressed within the Ilda – a continuous exchange, a free flow in playfulness. I have expressed an affection for this essence family. (19)

Within your manifestation in this focus, you incorporate that essence family AND the orientation of soft, which complement each other tremendously, for both incorporate a continuous expression of exchange and a free flow of energy in the incorporation of objective and subjective interaction and awarenesses; the creation inward and outward. Just as the Ilda may be viewed as the bridges between cultures, between ideas, between philosophies, between expressions – in physical terms, the exchangers – so also the soft may be viewed as the bridges.

Therefore, allow yourself the opportunity to be turning your attention more to self and incorporating the acceptance of the choices that you have created to be manifesting in this focus with these qualities, and in this, you shall also allow yourself a new expression of tremendous freedom. Are you understanding?

JO: Yes. I think it’s interesting that you didn’t bring up my Borledim alignment. (Elias chuckles) So I do this, and I find my tribe and I find my life-fulfilling expression, and then at 65 years old I get pregnant? (Laughing)

ELIAS: Ha ha ha ha ha ha! This would be your choice! (Jo laughs)

I may express to you that the alignment is quite influencing of your direction in this particular focus. You do incorporate many of the qualities of this family in this particular focus. But I may also express to you that in conjunction with your orientation and your essence family, this also complements tremendously and lends a strength in energy to your directions, for this particular essence family that you align with is quite influencing and quite strongly manipulating and directing of energy in conjunction with this shift. Therefore, within your focus, this intensifies your expressions.

JO: Yes. I’m sloughing off, I think, some religious beliefs about what the final focus is supposed to be about, and also the desire to spread the word, and in that, I’m also getting through this need to teach. So somehow, I feel that my expression is very much aligned with this shift, but I’m losing the desire to teach anyone. I think that I’m seeing how possibly my other focuses have really screwed up myths too, right?

ELIAS: Ha ha ha! Not necessarily!

And I shall express to you, this dissipation in your wanting to be teaching other individuals – or your desire or your motivation to be moving in this direction – is your objective indication to yourself that you are allowing yourself the recognition that your most efficient movement is to be concerning yourself with self, and you shall automatically be projecting energy outwardly as you incorporate this action.

You are moving yourself more into the recognition that, in a manner of speaking, your objective is not to be teaching, for there is no element to be taught. But your objective is to be sharing.

JO: Right. But say Caroll [Paul], for example, his objective is probably to teach. Teaching these ideas isn’t bad. It’s just that they aren’t for me. I guess I’m confused because there is a line that gets crossed into proselytizing.

ELIAS: Let me express to you, I am not merely expressing this to you. I am expressing this to all individuals. I am expressing to you individually in relation to your individual direction and your individual creations and your individual challenges, but I am also expressing quite generally to all individuals.

There is no element to be taught. There is no need to be teaching. And within THIS time framework of this shift in consciousness, and now within this new millennium, as you ARE moving into the expression of inserting this shift into your officially accepted reality and into your objective awareness and creations, all of you already hold all information.

No one individual holds more information than any other individual. No one individual holds the design of the path and needs be offering it to any other individual.

You collectively, not merely you yourself, but you collectively need not be offering teaching to any other individual in any capacity, quite literally. For as you allow yourself to proceed in this type of direction of expression and you are attempting to be teaching another individual, you are creating in actuality the expression of projecting your perception to that individual in devaluation of that individual, for if you need be teaching another individual, they are lacking in some element.

JO: Right, and that seems as if it applies to any subject.

ELIAS: You are correct. It applies to all subjects.

JO: So I imagine teaching itself in the shift is becoming, and we’re seeing it now, more of a sharing opportunity and environment than, as Paul would put it, the sage on the stage.

ELIAS: Yes, you are correct.

You are fellow travelers. You are not teachers. None of you are manifest to be teaching or to be learning. You are not learning, for you already know, and the action of learning implies that you hold a lack of information, which you do not.

You are not incorporating this manifestation to be teaching, for in this, you are projecting outwardly the devaluation of other individuals. You are elevating yourself as holding more than another individual in information or in method, and you are devaluing the other individual in the expression that you may offer to them the better way.

JO: That’s awesome.

ELIAS: Therefore, I may express to you, you are correct. You are sharing, and you individually are allowing yourself the beginning recognition objectively of this movement, and you are allowing yourself the beginnings of the understanding of the importance of holding your attention to self, recognizing your perception, for this is the key which unlocks the door to the universe of choice.

JO: This has been very helpful. Thank you so much.

ELIAS: You are very welcome.” [session 574, March 02, 2000]

MARY: “Elias, I guess I want to ask you, I feel like I’m engaging a sort of buffer lately when it comes to interaction with others. I think I realize that I have a choice as to whether I allow the sometimes extremely intense affectingness of others or not, and tied into that, possibly, at times I feel really distant and removed from others. I feel distant from my environment even, and myself. I feel like literally I’m in a fog once in a while. I guess other people have felt this way too. It’s like watching a movie and not participating at all, which is quite tricky while you’re driving down the road! I think that these are the times when I really go into my hiding mode once in a while. Could you comment on that?

ELIAS: Yes.

Now; I may express to you that first of all, you have created this type of action initially in what you may term to be a specific reason, but I may also offer to you information concerning this action recently, for the action is similar but has been created not merely recently. You have engaged in this practice for much time framework within your focus, at different points within your focus.

Therefore, this is not a new design or creation that you are engaging, although what you are engaging recently is altered from what you have engaged previously. You are merely creating a similar type of action, for it is familiar to you.

In this, initially you have created this type of action as an expression of energy in time frameworks in which you have experienced an uncomfortableness in interaction within the officially accepted reality and how that reality is created.

Now; let me express to you, the design of much – not all, but much – of your officially accepted reality in this physical dimension is offered, so to speak, through the perception and created by the perception of the common orientation, for the majority of individuals manifest within your physical dimension within any one particular time framework is expressed in the orientation of common.

Now; some elements of the officially accepted reality are contributions, so to speak, of the soft and the intermediate orientations, and these are also officially accepted in behaviors.

But there are many expressions of energy that are natural flows of energy within the orientations of intermediate and soft which do not entirely fit into the officially accepted reality as it is dictated by the perception of the common.

Now; I shall deviate momentarily to be interjecting a comment concerning this subject matter. I am not expressing this direction of information to be offering any type of reinforcements of judgments or creations of prejudices, so to speak, for I am not expressing that the natural flow of energy and expressions and behaviors of those individuals holding the orientations of soft or intermediate may NOT be expressed within the officially accepted reality of your dimension or that they WILL not fit, but that the individuals holding the orientations of soft and intermediate have, in a manner of speaking, abdicated to those individuals holding the orientation of common. (20)

Therefore, individuals not holding the orientation of common attempt to be fitting their natural flow of energy and their natural expressions into the design of the perception of that of the common, and THIS is the action that does not fit.

MARY: I understand.

ELIAS: Now; in this, many individuals, yourself also, create designs, in a manner of speaking, of outlets of their natural flow of energy, which shall afford them an element of comfort in the expression of their orientations which are not common, but as they are influenced by the officially accepted reality, their choice of outlet appears to themselves as strange.

MARY: Yeah!

ELIAS: Therefore, even your own design of an outlet of energy shall appear to you as odd, for it appears different than that which is expressed by the majority, and you draw comparisons and continue to attempt to be modeling your expressions and your energy flow in the manner of the majority.

In this, specifically to you in this focus, you have created time frameworks in which you allow an expression of energy in what you term to be retreat and in which you view yourself to be isolating.

Now; let me offer to you information concerning the orientation of soft. I have expressed that this orientation of soft is very interactive with other individuals.

In the explanations that I have offered previously, many individuals, those of the orientation of soft also, have already created misinterpretations of what I have expressed, for you identify with the officially accepted reality automatically. This is the automatic movement of your thought process. Therefore, even recognizing that you hold an orientation of soft or intermediate, you automatically continue to be comparing your behavior and your expressions with the behavior and the expressions of individuals of common.

MARY: I think that is so true, Elias.

ELIAS: In this, you confuse yourselves and you continue to discount yourselves, expressing that you are creating some movement within your behavior and your expressions that is wrong or dysfunctional or inadequate.

MARY: Yeah!

ELIAS: It does not fit into what you identify as normal, for what you are identifying as normal is narrowly identified in only the orientation of the expression of common, and there is not an allowance for the deviations of behaviors which are expressed by those individuals holding the orientations of soft and intermediate.

Now; in this, in the expression of the orientation of soft – identifying through your definitions, which are dictated by the behavior of the common – you automatically interpret that “continuous interaction with other individuals” holds the meaning that you in this orientation shall be constantly comfortable being interactive with many other individuals, that you shall naturally flow in interactions in groups, that you shall naturally project your energy outwardly to be interactive with many, many individuals, that you shall be affiliating yourselves with different organizations, different groups of individuals, that you shall express comfort in crowds of individuals, that you shall be within your natural element to be the center of attention as surrounded by multitudes of other individuals.

MARY: That is so not me!

ELIAS: This is also not the expression, in its natural form, of the soft orientation.

When I express to you that you shall be experiencing conflict holding this orientation of soft if you are not continuously interactive with other individuals, I am not expressing to you that you need be upon the forefront of all movements or that you need be entertaining continuously with large groups of individuals! (Mary laughs)

What I AM expressing to you is the reality that you shall naturally notice throughout the entirety of your focus, that within any moment of your focus, you shall be most comfortable knowing that you are engaging in intimacy with other individuals. This may be with family, this may be with one individual of your family; this may be with a partner, this may be with a parent; an individual that you consider or define to be an intensely close friend.

It may be an expression with large groups of individuals that you view as one body – that you do not single out many, many, many individuals in the group and interact in intimate relationship with each of those individuals, but that you may engage yourself in involvement with a group of individuals that within your perception you view as a whole, as one entity, one body. Therefore, the group assumes a very similar identity as one individual.

Some individuals holding the orientation of soft are very interactive with large groups of individuals, but in their perception of those groups, they view the group as one entity, not as separate individuals.

MARY: That rings so true for me, Elias! That’s fascinating.

ELIAS: Which allows you to be interactive with these groups as a whole, so to speak, without individually being interactive in intimacy with each member of the group.

MARY: Wow. Fascinating!

ELIAS: Now; individuals holding the orientation of soft, as I have expressed previously, create inwardly and outwardly. Their perception is created objectively and subjectively, which is in continuous motion and is expressed uninterrupted. It is not one or the other. They are simultaneously being created continuously.

MARY: Is this in the allowance of the natural flow?

ELIAS: You shall be creating in this manner regardless of whether you are allowing the natural flow, but if you are not allowing the natural flow, you shall also incorporate some elements of conflict, for you create comparisons with the common, and therefore create judgments upon your creation and expressions.

This particular creation that you are inquiring of now is one of those types of behaviors and expressions. You create an expression of what you identify in the comparison as a retreat. It is not in actuality a retreat. It is an interaction inward. It is the allowance of the energy to be expressed in the subjective and the inward creation action.

At times, as individuals holding the orientation of soft are attempting to be channeling that element of their energy into the flow of the common expression, there becomes a creation of frustration, and in this, the individual shall turn their attention and create a more extreme expression of that inward creation.

In those time frameworks, the individual turns the attention away from what you view to be the outward creations, and creates what you view to be an isolation. Some individuals express this to be turning off, shutting down, closing out, isolating, retreating....

MARY: Hiding.

ELIAS: Hiding. (Smiling) Individuals holding this orientation of soft create this type of action in commonality with each other, for it is an extreme in the allowance of the flow of creating inwardly.

Now; I shall express to you also, individuals that hold this orientation and express elements of creativity outwardly in what you may term to be artistic qualities experience what is commonly termed to be artistic blocks, for the expression is not merely turned in the manner that you disengage interaction with other individuals – or wish to be objectively disengaging activity and interaction with other individuals – but with ALL outward creation. This is the expression of the extreme.

In the allowance of the natural flow, there is no necessity for the creation of the extreme, for there is a continual acknowledgment that you are allowing yourself to be creating inwardly and outwardly continuously, and you are not expressing justification or objective excuses for your natural flow, but merely allowing this natural flow.

But I shall express to you, this is the area in which you are requiring the acceptance of self, for this acceptance of self is the expression that shall allow you, in your terms, the strength to be expressing your natural flow without creating the comparison of yourself to the perception of the common and without allowing yourself to be discounting of self in receiving the projections of energy in a lack of understanding from other individuals holding the orientation of common, for you all concern yourselves greatly with how you shall be perceived by other individuals. You concern yourself with other individuals’ perceptions and how they shall view you, and how you shall fit in how they view you.

In this, if you are not allowing yourself the prerequisite, so to speak, of the acceptance of self, you shall not afford yourself the strength and the trust within yourself to be allowing yourself your natural expression and your natural behaviors. You shall continue to attempt to fit yourself into the expressions of the common.

Now; I have expressed to you, there are two elements of this action of which you are inquiring. I have offered to you the initial creation for this behavior. The initial creation of this behavior is motivated by your perceived need to be expressing and creating inwardly, and in that, your attention turns temporarily within different time frameworks, in which you create behaviors such as isolation or a lack of motivation.

Now; be recognizing that even within those time frameworks, you do not isolate yourself entirely. You continue to be interactive partially in those relationships that you view to be the most intimate, which is quite in accordance with this orientation of soft.

This is the expression that I have offered in explanation, in the identification of this particular orientation, which differs from the other two orientations – that this particular orientation DOES generally create a continuous flow of interaction with other individuals. It may not necessarily be expressed in actual physical presence continuously within every moment, but there is a design of relationship which underlyingly affords a continuous energy exchange that you hold an awareness of, and as I have stated, this may be with another individual in the role of partner or child or friend or parent, a sibling – it matters not. It shall be a design of relationship that holds an expression of intimacy, which you hold an objective knowing of its presence continuously. This is fulfilling of the objective outward expression of your orientation of soft.

Now; as an individual holding this orientation moves into more of an extreme of isolation and is not creating of any intimacy in relationship in any capacity, there shall be expressed an intensity of conflict and discomfort, for this is entirely not a natural flow of energy to this particular orientation.

I express to you that each orientation is a perception. It is how you view yourself, other individuals, and your world. This is the design of how you view all of your reality. Therefore, it permeates every element of your reality.

As I have stated, an individual holding the orientation of common may enter a room occupied with one hundred individuals. They shall notice that there are one hundred individuals in that room. An individual holding the orientation of soft may enter the same room and view one body of the group of individuals within the room. The number is inconsequential. It matters not, for they view through their perception that this group of individuals is one entity, and they may interact with different individuals within that group in momentary expressions, in the same manner that you may focus your attention upon your finger or your knee or your ribs, recognizing that they are all elements of the same body.

The individual of the common perception shall view each individual within the room as an individual; they shall view one hundred bodies.

In this, as I express to you that your perception is different, I am speaking quite literally. Your perception is your reality. Therefore, if your perception is different, your reality is different.

Now; as you have created a familiarity in this action of retreat or hiding and attempting to be disassociating yourself with other individuals, you have also created an element of comfort in that familiarity. Regardless that you identify and define the action or the behavior as unusual or different or not normal, you do experience an element of comfort in that hiding or in that expression of isolation. It offers you what you individually within yourself identify as your respite, which is a comfort, and in this comfort and in this familiarity, you have also created an automatic movement into that type of behavior and expression as triggered by much outward stimulation.

As you focus your attention outwardly for extended time frameworks and are not allowing the natural flow of the inward simultaneously ... be remembering, it is being expressed regardless, but you are not allowing for the natural flow of that expression. Energy shall be expressed, but it may not be expressed in a natural flow.

In this, as you hold your attention for extended time frameworks outwardly and are busying yourself creating, creating, creating in your outward expression, quite pleased with yourself that you are fitting into the expression of the common, you also exhaust yourself, for you are simultaneously continuously diverting the natural flow of energy inwardly – which shall be expressed anyway – and creating a type of stifling of that element of your creation.

MARY: So it’s very much like holding to energy.

ELIAS: Quite, and this becomes quite fatiguing throughout your time framework, for you are expressing more of an intensity of energy than is necessary.

MARY: Why do I go there naturally? You don’t have to answer that – I’ll figure it out.

ELIAS: You do this for you are not objectively familiar with your natural flow of energy, for you have reinforced – and your society has reinforced to you throughout your focus – that your natural flow of energy is incorrect, and....

MARY: It’s a matter of trust, isn’t it, Elias?

ELIAS: Yes.

MARY: That’s an important aspect of all this.

ELIAS: Trust and acceptance, yes.

Now; let me express to you, let us view momentarily a visualization of what you are creating. Visualize yourself standing within a stream. The water is rushing about you within this stream.

Now; you are outwardly creating the flow of the water, and this appears to you to be quite pleasing and acceptable, and it appears to other individuals to be acceptable also. But simultaneously, as you are creating this flow of the water of the stream that you are standing within, you are also collecting stones and creating a dam in part of this stream. Therefore, you are blocking the flow of part of the water, and you continue and continue and continue to be placing stone upon stone upon stone, which becomes quite exhausting, for the stones are becoming quite heavy, and you continue to be piling these stones one upon another to be holding back that water which should not be flowing with the other water, and therefore diverting the flow of that water into another direction. The water continues to flow, but it is flowing in another direction.

MARY: It’s unnatural.

ELIAS: Quite, as it is contained by the stones and being diverted by the stones, and much of your energy continues to be focused upon building this wall of stones that shall contain that flow of energy and divert it in another direction, and therefore it shall not flow naturally with the other water of the stream, but shall be creating another separate stream, which you may attend to in your attention at times in which you perceive that the flow of water may be constricted or may be needing your attention or may be flowing too quickly or too slowly. But for the most part, you shall concern yourself with continuing in piling the stones.

MARY: That certainly rings true.

ELIAS: Now; in this time framework, within this new millennium, as your century has begun in its new expression, you create the familiarity of this action that you have created throughout your focus, but you also are creating an additional element with this familiarity which moves slightly differently, and this new expression – that you are contributing to the familiarity of the initial expression – moves in conjunction with the shift in consciousness.

In this time framework, you all are beginning the insertion of this shift in consciousness into your objective reality.

Now; hypothetically and theoretically speaking, this would be quite a natural and easy expression for those of you holding this orientation of soft, for you already naturally flow with this type of energy and you already hold this perception, in part.

But as you are so familiar with creating your little stone walls, diverting your flow of your streams and sectioning it into two directions of energy rather than one direction of energy, you as soft may be experiencing very much similarities to individuals of the orientations of common and intermediate in the insertion of this shift into your objective reality, for you continuously attempt to separate your objective and subjective, your inward and outward creating, to be matching that of the expression of the common.

But in this, as to what you individually are creating in this new expression of hiding, so to speak, you incorporate a slightly different element in this familiar behavior. The new element is an experience of a type of disassociation, in a manner of speaking. There is a new element of confusion, for there is a new incorporation of fogginess.

You choose to be creating the familiarity of isolating or retreating or hiding, but in that action and in that time framework in which you allow yourself solitude, you are also experiencing this fogginess in thoughts, less clarity, more of an element of vagueness, in a manner of speaking, less definition. You are moving from the expressions of the black and the white into the gray.

This becomes of concern also, for now, within your comparison, you are not merely creating the retreat and the isolation, which is not normal and which is dysfunctional, within your assessment, but you are also losing your clarity!

MARY: On top of everything else! That’s all I need! (Laughing)

ELIAS: And becoming less functional, for you are not allowing yourself the sharpness that you have enjoyed previously.

MARY: It’s a feeling of slipping, like I’m slipping. My movement has taken a sabbatical!

ELIAS: Ha ha ha ha! (Mary laughs)

Now; let me express to you an encouragement, for you are not slipping and you are not becoming less clear. What you are allowing yourself temporarily is the viewing of the movement of these energies more closely together. You are allowing yourself to be removing some of the stones, and allowing the water to spill over into the flow of the stream.

In this, you may allow yourself a comparison, but not with the expression of the perception of common. Allow yourself a comparison with yourself, for what you are creating is the beginnings of an allowance of energies to merge once again, and cross over.

This may be likened to your waking state and your sleep state. You view these to be quite separate. You hold one state of being, so to speak, in which you view yourself to be awake and interactive within one type of reality, or you are asleep and you are interactive within dream state, which is another type of reality, in your definition.

What you are allowing in this fogginess and this lack of clarity – which is in actuality neither – is the mergence of these two states, the objective and the subjective. You are allowing the crossing over, in a manner of speaking, of what you would liken to the dream state and the waking state.

MARY: Is it sort of a subjective assimilating that I may be choosing to bring into objective awareness, in a sense?

ELIAS: I shall express to you, more of an objective awareness. You already hold some objective awareness of your subjective activity and movement. All individuals holding the orientation of soft hold some objective awareness of their subjective movement and action, but you are allowing yourself MORE of an objective recognition.

MARY: It does feel that way, Elias.

ELIAS: Therefore, be encouraged, my friend! You are not slipping and you are not losing your mind and you are not experiencing lunacy! (Chuckling)

MARY: (Laughing) Elias, thank you so much. I can’t tell you how helpful you are to me.

ELIAS: You are very welcome.

MARY: I just want to thank you. (Elias chuckles) I think we’re out of time, unfortunately.

ELIAS: I may express great encouragement to you. Acknowledge yourself. Allow yourself the encouragement that you are a wondrous creature, and also acknowledge yourself in the choice of this perception of soft, for you allow yourself a tremendous exploration and adventure, and in this, you create through a perception which is unlike that of individuals holding the orientations of common or intermediate. You are unique, and in this, your expression of creativity is unique, and offered in a manner that only those individuals holding this orientation may be offering.

MARY: Thank you so much, Elias.

ELIAS: You are very welcome, my friend.” [session 584, March 21, 2000]

MARCOS: “My first question is a little bit of a follow-up from last Tuesday, on perception. I’ve been thinking a lot about what you said about the power of perception, and one thing I want to ask you about is, during the day, generally I feel very good, I feel very positive, I feel very in control of myself, and just in general, I feel very comfortable and oftentimes very accepting of what’s going on during the day. But at night ... I don’t know if it’s my perception that changes, but sometimes I wake up in the middle of the night and feel completely different about the same issues than I do during the day. Why is that, Elias?

ELIAS: (Chuckling) First of all, I shall express to you, partially this action may be related to your perception once again, as it is affected by your orientation.

Being of this orientation of intermediate, your perception moves in harmony and in conjunction with an inner direction, as I have expressed to you previously. Therefore, you also create much of your movement and your choices of probabilities inwardly.

You manifest outwardly, as do all individuals within your physical dimension, for this is the nature of your physical reality, but you are creating movement and choices of probabilities in more of a subjective manner than an objective manner.

This be the reason many times that you may be creating movement, and objectively you may express to yourself or to other individuals that you are either not creating movement at all, or that you do not know, in a manner of speaking, how your individual movement is created, for objectively you are not paying attention to the movement that you are individually creating subjectively.

Now; in this, within your evening hours or night hours and within your sleep state, you allow yourself to relax into your natural flow of energy. You engage dream imagery. You create movement in projection.

You also create many choices of probabilities in this time framework, for this is the time framework that, generally speaking, you allow yourself in a type of quietness, and you allow yourself to be turning your attention from all of the stimuli and sense data, so to speak – all that is involving outside – to the focus within yourself and the movement which is occurring inwardly.

Now; at times, you may be interrupting of your sleep state in relation to the imagery that you present yourself in dream state, or in relation to projections, or merely in relation to your viewing, in a manner of speaking, and allowance of your own natural movement subjectively.

Within this time framework, partially there is an action which occurs within this particular orientation ... although I may express to you, this also occurs at times during waking state in other time frameworks throughout your day, if you are not participating in a tremendous onslaught of outside stimulation, in a manner of speaking.

But in this time framework, what you allow to be occurring is a movement of energy in translation partially, in which you allow yourself to be utilizing these time frameworks to be translating elements of your inner movement, your subjective movement, into your objective awareness.

Now; this is not an obvious occurrence in objective terms, for you, being of this orientation, shall not obviously recognize objectively these translations. You may at times, but generally speaking, you do not translate into a type of objective awareness which moves into thought processes. You merely are translating enough of your subjective movement into your objective awareness that shall motivate action within your objective movements.

At times, this translation process, so to speak, may be confusing. At times, it may also be, in a manner of speaking, distressing within your objective awareness.

In the flow of energy naturally within your subjective movement and your inner attention, there is a harmony, but in moving that awareness and that energy into an objective configuration, there is also an objective element partially of rejection initially, for the objective leans in the direction of expression of fitting, so to speak, into the guidelines of the officially accepted reality.

Subjective movements may be translated into objective movements and awarenesses and may be quite harmonious, but the orientations of intermediate and soft many times experience elements of conflict and confusion in these translations, for they are not as objectively comfortable and familiar with the expression of your objective, officially accepted reality as are those individuals that have chosen to be manifest within the common orientation.

Within the common orientation, there is a tremendous expression of comfort and natural flow within the objective expression of reality. Their attention is not diverted, so to speak, objectively, and therefore they move quite easily in the expressions of objective reality. You ALL move within the expressions of objective reality, for this IS an objective reality that you have created, but within the orientations of intermediate and soft, your attentions are divided, so to speak.

Now; within the orientation of intermediate, your attention moves more so in the direction of subjective and inner movement. Therefore, your attention is based, in a manner of speaking, less in the objective reality than either the common or the soft orientations.

Therefore, in the translation of energy and movement from subjective into objective awareness, there may be obstacles, in a manner of speaking, that you create within yourself, and this creates momentary interruptions, in a manner of speaking. Are you understanding?

MARCOS: Yes, perfectly. This makes a lot of sense, and I assume that the way to more efficiently, or with less conflict or confusion ... the way to translate is by more of a self-acceptance, and perhaps not caring so much about what other people may think or perceive your actions to be.

ELIAS: Yes, this IS the base line, so to speak, for in that movement into acceptance, you allow your own natural flow of energy regardless that it may or may not fit into the expression of the officially accepted reality.

Let me also express to you, Marta, in actuality, all three of these orientations fit quite nicely and quite harmoniously into your officially accepted reality in this dimension, but individuals that have chosen to be manifest as intermediate or as soft interact with very, very many individuals that express the common orientation, and all of you, even those individuals of the common orientation, create an action within your reality of comparisons.

For I shall express to you, one of the elements of duplicity which is quite influencing in the expression of difficulty in movement into acceptance is that you identify that you appreciate and that you incorporate difference and that you accept difference, for you express to yourselves and to each other that this offers you variety and stimulation within your reality.

Now; I shall express to you that you are correct – it does provide you with stimulation and wondrous variety. But you also do NOT appreciate difference and do NOT accept difference.

You express to yourselves that you do not appreciate sameness, for it is boring, and I express to you that you very much look to all of your reality and create expectations in the expression of sameness. You wish NOT to be incorporating difference, within yourselves or within each other, and you DO wish to be incorporating sameness.

And in this expression of duplicity, you move in directions of seeking out similarity, and this offers you what you view as validation, and it offers you an element of comfort.

You wish not to be different, and you ALL create an action of comparison of yourselves to other individuals and even to concepts in the expression of seeking the similarity, not seeking the difference. You group together to provide yourselves with expressions of similarity, and this offers you validation and comfort, for unusual and different is not good within your assessment.

But I shall express to you that in actuality, in the expression and incorporation of acceptance individually – of yourselves and your individual orientations, your creation of personality types, your families and alignments, and your individual, unique expressions of perceptions – you allow your own natural flow of energy, and in that natural flow, you shall create much less conflict, and in creating less conflict, you create an ease in your movement within your reality.

This particular physical dimension has been designed to be accommodating of all three orientations. It is not designed merely to be accommodating of the one orientation of common. It is designed to accommodate all three.

You each create obstacles in this action of comparing – and a lack of acceptance within yourselves in that comparison – in which you create difficulty in your translations of certain movements of energy into your objective awareness.

MARCOS: Hmm. That’s very, very helpful, and it makes so much sense.

ELIAS: You are quite welcome.” [session 610, May 05, 2000]

CHRISSY: “I would like to ask you, the thing I really desire most in this focus is an equal, loving, intimate exchange with a man, and I’ve done quite a lot of work on myself and I’m wondering, in my pool of probabilities, if I’m drawing that any closer to me.

ELIAS: Yes. Let me express to you that in your movement and what you are creating within your probabilities and also within your attention, you are beginning to project an energy that may be drawing to yourself this type of relationship.

Now; I shall also express to you that as you allow yourself to flow freely, and you allow yourself to express your energy in a natural flow and not force your energy in fear, you shall be accomplishing in this desire much more easily, for as you move in expressions of fear or doubt, you automatically push energy in the very direction that you wish not to be pushing energy.

Therefore, as you continue to be looking to self – in much manner that you already are – and paying attention to self and recognizing in genuineness your worth, you create a stream of energy that attracts other essences to you.

Individuals within your physical dimension are drawn to each other in like expressions. Therefore, as you turn your attention to self and you allow yourself the recognition of your worth, your value – the wonder of your own expression and being! – you also project that outwardly, and other individuals within your dimension draw themselves to this expression and are recognizing of like spirit, so to speak. This shall allow you an expression of joyfulness in creating this type of a relationship.

I may also express to you that you create a desire for this type of expression in relation to your orientation in this focus, which is quite influencing of your draw to this type of a creation. In this particular focus, you exhibit the orientation of intermediate.

Individuals that choose the orientation of intermediate many, many times focus their attention upon this type of creation – a desire to be involving themselves in intimacy in a relationship with another individual singularly – and this moves quite in relation to the natural flow of your energy.

It has been misinterpreted – within my offering of this information in relation to the identifications of these orientations – and the assumption has been created with many individuals that this type of expression shall be commonly exhibited by individuals choosing the orientation of soft.

In actuality, individuals that participate in this orientation of soft do present themselves with intimate relationships in many different types of expressions, to be offering that natural flow of their energy; not necessarily in a type of relationship that you identify as romantic, but they shall offer themselves an intimacy in many different expressions of relationships which fulfill their natural flow of energy.

Individuals that have chosen the orientation of intermediate express themselves differently. Individuals in this orientation of intermediate focus their attention more singularly upon themselves. Their attention is held, for the most part, upon self. Their perception moves heavily influenced by inward expressions and inward movement. intermediate individuals create inwardly.

They also exhibit, generally speaking, a quality of desire to be creating an intimate relationship with one other individual that shall be what you term to be long-term, extended, ongoing – one individual that they may be sharing all of their experiences with within a particular focus, but also an individual that shall allow for their own expression of their own individuality.

I may express to you also, individuals holding this orientation of intermediate, also generally speaking although not always, experience more difficulty in creating or actualizing this type of relationship.

Now; the reason for this difficulty, so to speak, is that individuals of this intermediate orientation may experience more difficulty in interacting with other individuals of other orientations. They may experience much more of an ease in interacting with those individuals that hold the orientation of soft than they may in their interaction with individuals of the common orientation.

But the language of the orientation of intermediate, figuratively speaking, presents itself with certain qualities that are different and rigid, in a manner of speaking, which creates an expression of a lack of tolerance, so to speak, with many other individuals in intimacy – not in friendships, not in other relationships, but in intimate romantic relationships, these individuals in this particular orientation may experience some irritations with other individuals’ natural expressions, and impatience with their expressions.

Therefore, although I have expressed quite definitely that individuals may be entering relationships and not be exhibiting the same orientations ... and this is not to say that their relationship shall be doomed! But in the situation of an individual holding the intermediate orientation, generally speaking, they shall experience more difficulty if they are not coupling themselves with another individual that is also of the intermediate orientation.

Now; I shall also express to you, in relation to the response in the reason, or the why, that these individuals experience more difficulty in coupling themselves is that of these three orientations, there are fewer manifestations of this orientation of intermediate than there are of soft or common.

Therefore, in physical terms or what you may term to be practical terms, you may physically meet far fewer individuals that hold this orientation than you shall of individuals that are soft or common. For the most part, the individuals that you interact with are common. Some individuals that you interact with are soft. Very few individuals hold the orientation of intermediate.

The expressions of this orientation are so inwardly focused that within this physical dimension and the creation of your societies, this particular orientation experiences difficulty in the interaction with other individuals, and may express frequently a feeling or a thought of being misunderstood or disconnected from other individuals, and experiencing a difficulty creating a connection, so to speak, with other individuals in intimate manners.

Now; this be the reason that there is significance in the movement that you are creating, for as you continue to be acknowledging of yourself and you allow yourself the recognition of your worth – which is quite important objectively in the expressions of your energy and what you project to other individuals – as you allow yourself that acknowledgment of worth, you also shall allow yourself more of an ease to be accomplishing creating this type of a relationship.

CHRISSY: Thank you.

ELIAS: You are very welcome.” [session 641, June 15, 2000]

SHERI: “Okay. Let me see ... oh, I know what it was; from Frank’s session, number 577 – that’s for Vic. (Thanks!) You said that you interact differently with soft orientations than you do with common and intermediate, and I’ve never had a feel of ... other people will say, ‘Oh, Elias this and Elias that, I felt it through my phone, I this and that,’ and I don’t have any of that, and I was wondering if maybe it’s because you interact differently ... or do you just not interact with me?

ELIAS: Ha ha ha! I AM interactive with you, but this may not necessarily be recognized in an objective feeling, so to speak.

What I am expressing in this statement is that individuals holding the orientation of soft are allowing themselves a continuous interaction of the subjective and objective awarenesses in a manner that may be expressed more closely to the type of expression which is exhibited in the objective awareness. Are you following thus far?

SHERI: No. (Laughing)

ELIAS: You identify the subjective awareness in one manner, generally speaking. You identify the objective expressions and awareness in another manner. You define your objective awareness as waking state, but you associate waking state with the identification of thought, emotion, the engagement of your physical outer senses.

Now; you identify or define your subjective awareness as some expression that is more elusive or abstract. You associate your dream imagery as the subjective awareness.

Now; I may express to you, dream activity IS a configuration of energy which is expressed by the subjective awareness. The imagery is an OBJECTIVE translation.

Now; I may also express to you, the actual configuration[s] of objective energy in many expressions are abstract. Your thoughts are not expressed in physical manner. Your thoughts are a configuration of energy which may be identified as abstract. Your emotions are another configuration of energy which may be deemed as abstract.

In this, as I express to you that the subjective awareness in individuals holding the orientation of soft may be closer to the objective configuration of energy, I am not speaking of thoughts or emotion, but other manners of communication that you express to yourselves – and that you hold an awareness of – within your waking state; not merely in the expression which is viewed in separation of waking and sleep state or waking and altered states, which the altered states, so to speak, or the sleep state are associated with the subjective.

Individuals holding this orientation of soft hold an awareness of the subjective movement. You may not translate that awareness into thought or into language, but you do hold an awareness of the action and the movement of that particular aspect of yourselves.

Therefore, my interaction with individuals holding this orientation of soft is configured differently. For I am creating a subjective interaction simultaneous to the objective interaction with all individuals, but with those individuals holding the orientations of common or intermediate, their objective awareness of the subjective interaction is less translated through thought and emotion.

In allowing for the interplay of the subjective and objective within waking state – without the engagement of any other altered state – in those individuals that are holding the orientation of soft, the configuration of energy in communication is different.

Let me express to you in a type of analogy.

SHERI: Oh, please! I love ‘em!

ELIAS: View yourself as a pond, and view all other individuals as ponds also. Now.....

SHERI: Excuse me. Ponds, like water?

ELIAS: Yes.

SHERI: Okay.

ELIAS: You may view myself as – figuratively – an individual standing upon the shore of each pond, and creating an interaction with each pond by tossing a stone into the pond. The surface of the pond, of the water, may be likened to your objective awareness.

Are you following thus far?

SHERI: Yes.

ELIAS: Now; the water which occupies the space beneath the surface may be likened to the subjective awareness.

They are both elements of the same body of water, correct?

SHERI: Correct.

ELIAS: They are inseparable, correct?

SHERI: Correct.

ELIAS: But the interaction of myself in tossing a stone into these different ponds – dependent upon the configuration of the water in these ponds – may be different.

Therefore, those ponds that we may view as intermediate are exceedingly deep. Therefore, in my interaction with a pond of intermediate, I may toss the stone within the pond, but I shall be tossing this stone in a manner to be allowing the stone to sink to the bottom.

In similar manner, those ponds that we may identify as – also hold a depth within their water. Therefore, once again, the stone shall be tossed into the water, it shall penetrate the surface, and shall sink to the bottom. For the subjective interaction is the stone, and it shall be penetrating the surface, and it shall be allowed to be incorporated within the depths of the density of the water.

Now; the soft ponds are very shallow. (Pause)

SHERI: I don’t know if I like this ploy....

ELIAS: Ah, for you automatically associate the term of shallow with negative!

SHERI: I did!

ELIAS: Now; in this, as the soft pond holds a shallowness to it, it is unnecessary for myself to be tossing the stone into the water to be incorporated within it. Therefore, I shall interact with these ponds by skipping the stone upon its surface, and the stone shall penetrate the surface, and it shall rise up and it shall penetrate, and it shall rise up and it shall penetrate. (Hmm....)

For it is unnecessary for the stone to be sunk. It is unnecessary to penetrate layers of consciousness, for the subjective is very close, in your physical terms, to the objective in awareness.

SHERI: I take back my negative thought!

ELIAS: Ha ha ha ha ha ha ha!

SHERI: Sounds pretty cool!

ELIAS: Therefore, the interaction is different. The projection of energy is different, for it is unnecessary, in the terms of the stone and the pond, for myself to be projecting energy in a manner to sink the stone into the density of the subjective current, for the subjective is expressed just below the surface.

SHERI: Is that why I get my insights sometimes so easily?

ELIAS: Yes.

SHERI: Okay. That makes sense. Thank you!

ELIAS: You are quite welcome!” [session 695, September 23, 2000]

JACQUES: “It’s funny about [my son's] orientation, because he was not at all intermediate in the beginning. He’s a very ... he was very talkative and open and looking for contact, and now he’s ... I feel that he has changed, and effectively gone to this sexual orientation. Would that mean that there has been a change?

ELIAS: No. Let me express to you that individuals holding this orientation of intermediate may be quite interactive with other individuals. This is not a quality which may be associated with this particular orientation. I may express to you, individuals that hold the orientation of soft may be much less interactive with respect to groups of individuals or in what you term to be social situations.

The orientation of intermediate, although it expresses a perception of inward attention, these individuals are not reclusive, in your terms, and are not what you would term to be non-interactive with other individuals. I may express to you, for the most part, individuals holding this orientation of intermediate are quite interactive with other individuals.

JACQUES: Thank you very much.

ELIAS: You are welcome.” [session 752, January 05, 2001]

JOHN: “… What you’re talking about, which if I got it right, is reality creation in terms of relationship with the individual, and seeing that’s what you’re talking about and that specializes quite a bit along the lines of sexual orientation, I’d be interested in what you have to say about that: common versus soft versus intermediate.

ELIAS: This also is an involvement of perception, as you are aware. For each of these orientations, as I have illustrated previously, is in a manner of speaking a particular hue of lens in which the individual views their reality through their perception. Therefore, figuratively speaking, if you view yourself to be a camera and you place a particular colored lens before this camera, it shall be influencing of the picture that you produce, correct? Correct. Each of these orientations incorporates, figuratively speaking, its own hue, its own color, and therefore it is influencing of your perception.

Now; in relation to what we have been discussing this evening of a relationship with yourself and your interactions in relationship with other individuals, there is an interplay which is involving the individual orientations. For as you allow yourself a familiarity with each of these orientations, their interaction with your dimension is different.

Individuals that hold the orientation of common generally and naturally do focus their attention outwardly. In this, understand I am specifically stating that they focus their attention outwardly, but not necessarily outside of themselves. You may be focusing your attention outwardly and also be holding your attention upon self; it is just the manner in which you are expressing your attention and your perception. But for those individuals that do hold the orientation of common – which, you are aware, most individuals within your physical dimension are holding the orientation of common – move much more easily in the expression of directing their attention outside of themselves, and therefore may be experiencing challenge in turning their attention and altering their perception to be focusing upon self in each present moment.

Individuals that hold the orientation of intermediate may be holding their attention upon self, but also projecting their attention periodically outside of self. But it may be, in your terms, somewhat less challenging for an individual of the intermediate orientation to be concerning themselves with self and paying attention to what they are creating and not holding their attention outside of self, to the extent that those individuals that hold the orientation of common shall.

In like manner, individuals holding the orientation of soft shall be allowing themselves less challenge than those of the common orientation in holding their attention upon self. Although, I may also express that a challenge that arises with those individuals incorporating the orientation of soft is that they, in a manner of speaking, naturally incorporate attention with the entirety of your physical dimension. Therefore, their attention moves naturally in association with other individuals throughout your planet and with situations and circumstances throughout your planet. They also experience the identification of interconnectedness with all other individuals. Therefore, the challenge in relation to individuals incorporating the orientation of soft is in the expression of distinguishing their own energy from the energy of other individuals, and therefore allowing themselves to concentrate their attention upon self and not become distracted with the expressions of other individuals.

Therefore, yes, there is an interplay of each of these orientations in relation to this subject matter. In simplicity, those individuals holding the orientation of intermediate shall engage the least challenge in this type of expression, holding their attention upon self.

EDWARD: Can you change orientations? Because I feel like I’ve changed mine over the last few years.

ELIAS: You have not. (Laughter)

EDWARD: Why the withdrawal?

ELIAS: I may express to you that it is not a rule, therefore it is not an absolute, that you hold one orientation within one particular focus; but I may also express to you, in the design of this physical dimension you do not change an orientation in one focus for it is quite unnecessary. You hold many focuses of attention and express the experiences of each of these orientations in many focuses. Therefore, it is unnecessary to be altering your orientation within one focus.

Now; I may also express to you, this is not an unusual or uncommon expression in relation to your orientation, what you are expressing. Many individuals in this orientation, although requiring in your terms interaction, may also in your terms be expressing types of isolation or withdrawal.

EDWARD: What was the orientation, just real quickly?

ELIAS: Soft.

BEN: I could have told you that! (Laughter)

EDWARD: I didn’t ask you! (Laughter)

ELIAS: In this, you may be creating time frameworks of isolation, and this is quite generally expressed within individuals holding this orientation for there becomes an overwhelmingness of experience and what you may term to be input, for you are continuously engaging the objective and subjective awarenesses. Neither is removed from you, in a manner of speaking, in objective terms. The subjective is very closely associated surfacely, in a manner of speaking, and this continuous interplay of these two awarenesses, in the manner in which it is expressed, at times may become overwhelming to the individual if the individual is not aware of the manner in which they may objectively be understanding and interpreting this action, and therefore these individuals do create time frameworks of what you term to be withdrawal or even isolation. But there is a continuous draw and what you may term to be requirement of all of these individuals to continue some aspect of interaction.

KATHLEEN: Elias, how do you know what your orientation is? What would mine be? (Pause)

ELIAS: Orientation in this focus, common.

KATHLEEN: What does ‘common’ mean?

ELIAS: Individuals that incorporate this orientation of common are quite objectively focused. Their attention is held in objective imagery. Therefore, they are engaging what you may term to be the display of outward creativity, outward expressions, and noticing and paying attention to all that is expressed outwardly. There is a clear interpretation and interaction and understanding of what is expressed outwardly and objectively.

I may express to you, most of the manifestations within any time framework in this physical dimension are expressed in this particular orientation, therefore the choice of the term or identification of this particular orientation being ‘common,’ for more individual manifestations are engaging that particular type of orientation than any other type.

This also directs the main expression of your physical dimension, which at times creates confusion and some aspects of challenge for those individuals incorporating the orientations of intermediate or soft for they attempt to be fitting themselves into the expressions of those that are created by the orientations of common; for this is what you may term to be the norm within your dimension, not merely within a culture but throughout your globe.” [session 800, March 18, 2001]

BEN: “In regards to the information that we’ve been getting from other sources, that’s one thing. But as far as the impressions that I’ve been getting on my own, this actually boils right down to this last group session when you were here, when you were giving essence information for Suki. (21)

Now, as far as essence names or whatever, I’m curious about the fact that C9 (22) and you gave completely different essence information. But in terms of the orientation, this was something that I had a very definite impression about myself, and I felt that you were intentionally baiting me in the group to disagree with you. (Elias begins smiling) Because you ... this is open to debate, this subject (Elias chuckles), because I think I know Suki pretty well, and I know this whole idea of sexual orientation is your idea (Elias grins and looks very amused), but I think I have a pretty good idea that she’s intermediate. So I would be open to discussing this possibility of her being soft, even though I know she’s not!

ELIAS: Ah! Therefore shall I clarify and inquire of yourself, is our dispute of essence name AND orientation, or merely of orientation?

BEN: The essence name aspect is not something I can tell you I have a particular handle on. I think it’s fascinating that you both came up with completely different – as far as I’m concerned – essences, completely different individuals. But as far as orientation is concerned, that was something I felt like I was possibly picking up on on my own, and I had a definite impression. I don’t care what C9 says, I don’t care what you say, as far as I’m concerned, Suki’s intermediate!

ELIAS: Ah! Very well. First of all, I may express to you that I have already offered information to the individuals that participate in this exchange with this essence that they identify as C9, and I have offered to them, and shall again now, that there is an aspect of distortion which is incorporated in this exchange. Therefore, the information is not entirely, in your terms, correct.

BEN: Yes.

ELIAS: Therefore as to the essence name, as has previously been distorted in other offerings of essence names, this also was filtered through a translation, and therefore there is an alteration, a difference in the offering. As to the identification of orientation, express to myself your impression, your identification of your impression.

BEN: My identification of my impression?

ELIAS: Yes.

EDWARD: In other words, what the hell were you thinking?

ELIAS: No.

BEN: What do I think intermediate means?

EDWARD: No, why do you think she is?

ELIAS: You have expressed to myself that you have offered yourself an impression that this individual incorporates the orientation of intermediate. You have also offered to myself that you hold an intimate knowing of this individual objectively, and therefore you have created the assessment of this orientation.

BEN: Yes.

ELIAS: Ah! These are very different expressions, and I may express to you that the recognition in physical terms of this individual and the intimacy of your relationship has colored your interpretation of your impression, which is, in actuality, quite understandable. For I may express to you, there are certain aspects of these two particular orientations that are transversed in many individual’s understanding of the expressions of these orientations. Qualities that are in actuality ascribed to those individuals of soft are many times misunderstood and ascribed to individuals that hold the orientation of intermediate.

I am understanding that in my offering of description and information concerning qualities of intermediate and soft orientations there is an automatic association of many individuals in which you view individuals holding the orientation of soft to be much more interactive objectively than those individuals of intermediate.

Let me express to you my friend, in your physical terms ... which I am recognizing shall be incorporating judgments and automatic associations, but I shall offer this to you in this particular interaction as a physical assessment of individuals holding the orientation of intermediate, that you may understand in your reality and your assessments of individuals.

An individual holding the orientation of intermediate may appear to you, objectively, to be quite self-absorbed to the exclusion of other individuals or their concern of other individuals. Individuals holding the orientation of intermediate objectively express a type of interaction with other individuals that may be viewed by you as being quite, in your terms, egocentric, to what may appear to be almost an extreme. (Laughter) Regardless of your intimacy with the individual, their focus shall be NOT upon you. Their focus of their attention shall be entirely upon themselves. I may express to you, this individual does not display these qualities.

BEN: I think I’ll know one when I see one, next time!

ELIAS: Now; I may also qualify in our mundane terms, for the record for Lawrence [Vicki] and his transcription, this is quite an expression of physical terms, and I may express to all individuals that may be encountering this transcription NOT to be creating the judgment of other individuals with this particular description of those individuals holding the orientation of intermediate, for this SHALL incorporate automatic judgments. (Laughter)

EDWARD: See what you started!

ELIAS: I am merely offering this explanation that you may hold an understanding and create a distinction within your objective recognition of the differences of these two orientations.

In actuality, individuals holding the orientation of soft, in your terms, are much more likely to be isolating of themselves at times, to not be objectively interactive with other individuals but also to be expressing a genuine movement that is requiring, in your terms, of some aspect of interaction of other individuals even within the time frameworks in which they view themselves, or other individuals view them, as being isolating of themselves.

I have offered previously, one of the reasons that these individuals in particular create this type of expression of singularity and what you term to be isolation is the continuous expression of objective and subjective awareness which expresses in equality with these individuals in an objective manner, which becomes confusing with these individuals; and at times they may experience an overwhelmingness in that action, and therefore view within their perceptions that they need be removing themselves from interaction with other individuals, that they may allow themselves movement into clarity.

I may also express to you all, in actuality, this isolation does not necessarily accomplish what they wish it shall be accomplishing.

EDWARD: But you get to see great TV, so... (Elias chuckles) Oh, wait a minute! Let’s test Ben for a second here. So Frank’s orientation is...?

BEN: Soft.

ELIAS: You are correct.

EDWARD: One for you!

FRANK: Now, but...

ELIAS: Ah! And shall this be expressed in colorfulness in the interaction between these two individuals? For as I have expressed previously, this one orientation is the one of the three that shall express more conflict in the intimacy of two individuals holding the same orientation.

EDWARD: So in other words, we’re doomed! (Laughter)

ELIAS: (Laughing) No! I may express to you...

BEN: It’s more colorful!

ELIAS: ...you do incorporate the same language, as I have expressed in relation to orientation, but you also express a tremendous intensity of your language.

As I have offered once previously, this particular type of interaction between individuals both incorporating the orientation of soft may be likened to an analogy of a game of bouncing a ball to each other. You may bounce a ball to Albert [Ben], and Albert [Ben] shall bounce the ball back to you. (23) You may bounce the ball to another individual holding the orientation of intermediate, and they may hold the ball temporarily, but they shall also bounce the ball back to you and play. You may bounce the ball to Tyne [Frank], and he shall THROW the ball back to you and express to you, ‘This is YOUR ball. I shall play with MY ball, and you shall play with your ball, and do not attempt to throw the ball to me again!’ (Wild laughter) HA HA HA HA HA! Therefore, my suggestion is that you each incorporate play with your own ball and not attempt to be throwing the ball to each other! HA HA HA! (Loud laughter continues)

EDWARD: (Laughing) Oh, that’s funny!” [session 819, April 08, 2001]

ANN: “Do our orientations as individuals – and I’m not talking about just Jen and I – but do our orientations as individuals and how we view the world subjectively, I would imagine, also play a role in determining what we as individuals choose to do for work or not do for work in our expression? Some people express inwardly; some people express outwardly. Is it a piece of this whole, as far as people’s personalities?

ELIAS: It is influencing. For in a matter of speaking, it is the lens through which you view your reality. It is not, once again, directing of what you choose. It is the manner in which you shall express what you choose, and how you may be responding to situations and your own expressions and those of your world, so to speak.

Your orientation shall not dictate to you or influence WHAT you choose. It shall influence HOW you perceive what you involve yourself with.

ANN: Could it influence how you perceive what your involvement should be with?

ELIAS: Yes. In relation to your beliefs, yes, and also in relation to your societies.

Individuals that are incorporating the orientations of soft and intermediate may be, at times, creating expectations within themselves of what they ‘should be’ expressing as they compare themselves with the common expression, for the common expression is precisely that, common, and is generally the widest expressed orientation. Therefore your societies, generally speaking, follow the expression of the common orientation as the official expression, and at times individuals holding the orientation of soft or intermediate may be confused in the identification of their natural flow and the expectation of how they should create their reality in conjunction with the mass expression.

Now; in this, I may express to you and to any individual holding either of these two orientations, it is quite significant and beneficial that the individual allow themselves to genuinely become familiar with themself and their natural flow of energy. In creating that movement and paying attention to yourself and accepting your natural expressions, you shall allow yourself much more freedom, you shall create much more ease in your movement, and you shall allow yourself to not create the comparisons. The comparisons create much conflict and a tremendous expression of tension in one’s energy field.

JEN: Comparisons can also be self-doubt, too, right? I mean, in that it has the same effect as comparisons.

ELIAS: Yes. They are linked. I may express to you, a natural flow of energy and expression of individuals holding the orientation of intermediate is to merely move and not necessarily offer themselves an objective explanation of how they are moving or what they are creating.

ANN: Can you speak more to that? I don’t think I’m following you, but it interests me.

ELIAS: In this, you may recognize – in like manner to other individuals holding this orientation – you may be creating movement within your particular focus, and subsequent to your movement objectively, if questioned your response shall be that you do not know how you have created a particular expression; you merely have. Individuals holding this particular orientation do not always hold an objective explanation for what they create, but this particular orientation creates an ease in knowing inwardly.

Now; I may also express to you, a commonly expressed direction in association with Milumet with individuals within this physical focus moves contrary to the natural expression of the intermediate orientation.

Now; this is commonly expressed, but it is also an aspect influenced by beliefs.

Now; in this, individuals that are associated with the Milumet family very commonly doubt their abilities, very commonly question all of their movement, very commonly express harsh expectations in relation to themselves and strong associations in striving. Those expressions are quite influenced by religious beliefs. It matters not that the individual is participating with any expressed religious beliefs or not. They are mass belief systems, and there are underlying associations and alignments with them.

This creates a conflict with individuals associated with the Milumet family, and they express a tremendous expectation and striving within themselves in the expression of better, better, better, better. This creates an expression of doubt of your abilities. You are continuously questioning your abilities in the striving for better, better, better.

Individuals that hold the orientation of intermediate express a natural flow of energy to not be doubting. Ah, the conflict! For individuals that hold the orientation of intermediate question their movement less than other individuals. They merely create what they create, and do not concern themselves with how they have created what they create. The conflict is expressed in relation to that orientation and the family association, for with the influence of beliefs the family association expresses the doubt.

Now; in allowing yourself to become familiar with your own natural flow of energy and relaxing within yourself, allowing yourself to move in the manner which is comfortable within you, you may also allow yourself to cease the doubting and expectations that are created in relation to the family association.

These doubts are not a quality of this particular essence family. As I have stated, they arise in conjunction with the mass belief systems and your alignments with those mass belief systems in relation to spirituality – your definition of spirituality, which is askew for it is quite influenced by religious beliefs, and religious beliefs are not an expression of spirituality.” [session 828, April 05, 2001]

ELIAS: “Orientation, common; focus type, emotional.

GEORGE: ... I do want to say that in our first talk back in April, I understood that my orientation was soft. In fact I said that, and you said you agreed that that was correct. Has it changed?

ELIAS: You are correct, and I may express to you this is a temporary action.

Now; let me offer explanation. No, your orientation has not changed, so to speak. What I am offering to you is information within THIS time framework of an experimentation that you are engaging presently. I may also express to you, my friend, an acknowledgment of your noticing, for you have allowed yourself to be paying attention. In this, you incorporate a temporary experimentation of incorporating an experience of another orientation. I may also express to you, this type of action is RARELY incorporated within any particular focus.

Now; I may express to you that you have quite specifically chosen to be incorporating this action merely within a temporary time framework, to offer yourself a clearer understanding in this particular focus in relation to recent creations in mass events. Are you understanding?

GEORGE: Sort of understanding. The last few months have been very tumultuous for me, and I was going to bring this up later in my questions. I haven’t, to my point of view, been able to do my homework because I’ve been so involved with this guy going into a nursing home and all that stuff. When you said ‘common’ what popped into my head was I haven’t been able to ... the healing hasn’t happened. My understanding of common is, common is a focus where you’re focused on stuff outside yourself, separated, and of course my feeling of separation has been extreme. In fact, I was going to say to call me Mr. Duplicity. (Elias laughs) So I’m not sure how to comment on what you’re saying. Please go on with it.

ELIAS: Very well. As I have stated, you have not altered your orientation. You have merely allowed yourself a temporary experience of allowing yourself to be tapping into the perception of the common orientation. Therefore, in this you have allowed yourself to be experiencing a temporary time framework in this focus intentionally to be incorporating a different understanding of what is being expressed in this time framework of mass events.

Now; in allowing yourself to be incorporating this temporary experience, you also allow yourself a recognition of unfamiliarity in more of an extreme.

Now; in actuality what you have chosen to be incorporating recently is quite efficient, for in this expression you have offered yourself an opening into many expressions of unfamiliarity, which allows you to be redefining more of your reality in alignment with this shift in consciousness.

Now; I am not expressing to you that you have incorporated this action of tapping into this other orientation perception for extended time framework, for you have not. You have allowed yourself this temporary experience merely within a brief recent time framework to allow yourself certain experiences that may be helpful to you individually in understanding the creations of mass events [i.e. 9-1-1] in association with the movement of this shift in consciousness presently. Therefore, I may express to you that you have incorporated this particular experience in your physical time framework for what may be identified as merely four of your weeks. In this present moment you continue to allow yourself this experience, but as I have stated, this is quite temporary and you have not changed your orientation in this focus.

In this, you are allowing yourself to be incorporating both perceptions simultaneously. Be remembering, this type of action is quite rare.” [session 914, October 04, 2001]

ANJULI: “... And the husband of my elder sister ... I wasn’t sure if he is common too or if he is soft, and if he is common if this is because of something else – his feelings, his experiences and his interest into the inner.

ELIAS: Intermediate.

ANJULI: Oh. I thought that intermediate ... that is interesting! What does this mean for him? The objective is not important for him?

ELIAS: No, this is not the identification of an individual incorporating the orientation of intermediate.

As I have stated, individuals that incorporate this orientation of intermediate do express attention outwardly concerning objective imagery, but the manner in which they process information, so to speak, and the manner in which they perceive their reality is not necessarily focused objectively in the ‘how’ of their creations.

These individuals express inwardly in relation to how they create their reality. For example, an individual incorporating the orientation of intermediate may be addressing to a particular subject matter or issue, so to speak, and within their movement objectively they may be creating what you may express as an accomplishment in moving in what you term to be a successful manner in addressing to a particular subject matter or issue that they may be incorporating in a particular time framework.

Now; in this, they may recognize that they have successfully executed a particular movement; but if you are inquiring of them how they have created that movement, they may quite likely objectively express to you that they do not know. They recognize their movement but objectively their attention is not concentrated upon the ‘how’ of their movement. Their attention is quite directed concerning the ‘what’ of their movement but not necessarily held upon the ‘how’ of the doing. Are you understanding?

ANJULI: Yes, I think I am understanding. It is interesting. I will think about that again and also in relation to how he is. That’s interesting.

ELIAS: At times this particular movement that they express becomes frustrating or even concerning to them, for within the mass expressions of individuals, individuals that incorporate the orientations of common and also of soft do focus their attention objectively in discovering the ‘how’ concerning their reality.

Now; as individuals that incorporate the orientation of intermediate view that expression in other individuals and recognize that this is a mass direction or focus of attention, so to speak, at times they view themselves and inwardly within self they express that they should be identifying and recognizing the ‘how’ of their movement.

ANJULI: Aha! Oh, it’s very interesting. I think when I give him the tape later he will gain lots of insights, because he is in a kind of change and a little bit sometimes depressed or does not understand some things. It is very interesting!

ELIAS: Correct. Yes, and in this the individual many times discounts themselves for they are expressing an expectation in a ‘should’ concerning the manner in which they perceive their reality. In actuality, the manner in which they direct their attention is quite efficient within themselves, but they attempt to fit themselves into a direction of movement that is associated with the expressions of the other orientations, in which their perception does not fit.

ANJULI: Yes. Ah, it’s interesting!

ELIAS: Once allowing themselves the freedom to accept themselves and their individual perception through their individual orientation, they may allow themselves to relax and not push or force their energy to be attempting to identify certain aspects of their reality that matter not.

ANJULI: That is very interesting. Thank you!

ELIAS: You are quite welcome.” [session 923, October 11, 2001]

ELIAS: “Now; also be remembering that although you may be belonging to one particular essence family and aligning with another, you do exhibit qualities of all of the essence families. You merely express more of the qualities of the families that you are aligning with and belonging to.

I may also express to you, you may be accessing information concerning orientations, for this also is quite influencing of the individual’s experiences within any particular focus. This is the hue in which you perceive all of your reality, and therefore is quite influencing of how you interact with your world and yourself in a particular focus.

WENDY: I certainly recognize soft. What are the other orientations?

ELIAS: There are three orientations associated with this physical dimension: common, soft, and intermediate. I have designated each of these orientations with these terms for they are most closely associated with the expression of these orientations.

Common is, in actuality, the most common expressed orientation in any given time framework within your physical dimension. Therefore, in your terms, most individuals focused in manifestations in your dimension are of this particular orientation of common.

Individuals incorporating the orientations of soft and intermediate may be viewed as much less in manifestation within your physical dimension. But I may express to you, each essence choosing to be physically manifest within this physical dimension chooses in agreement with the design of this particular dimension to manifest at the least within three focuses to be offering themselves the experience of each of these orientations.

WENDY: So this time I’ve chosen...

ELIAS: Soft.

WENDY: ...to be soft.

ELIAS: Correct.

WENDY: That leads me to wonder about the orientation of members of my family, for instance my mother. We are challenged ... I suspect we have different orientations. This is my observation, that we are challenged by each other’s orientation. I dare say we’ve agreed somewhere along the line that we want to experience the other orientation in this particular way, for some reason. But perhaps you can enlighten me about what it was I chose to experience with my mother and what she chose to experience with me.

ELIAS: Let me express to you, first of all, another explanation concerning orientations. I have offered information previously concerning the movements and the interactions of orientations with each other.

Now; I may say to you, many times individuals within physical focus misinterpret information concerning orientations and confuse the influence of orientations with the influence of beliefs or expressions of focus types. In this, there are many influencing factors, so to speak, which may generate challenge or even difficulty between individuals within physical focus. For the most part, I may express to you, individuals incorporating the orientation of soft experience little conflict and difficulty or challenge in interaction with individuals incorporating the other two orientations, but may experience great challenge, or significant challenge, in interaction with another individual incorporating the same orientation of soft in intimate relationships.

Now; I am qualifying in this explanation that an individual that incorporates the orientation of soft may not experience tremendous challenge interacting with another individual holding the orientation of soft if they are not incorporating an intimate relationship.

Now; the reason that the soft orientation may experience challenge with individuals that are incorporating this same orientation in intimacy is that the interaction, in a manner of speaking, requires the individual to focus their attention upon self. For individuals that incorporate this orientation of soft, in a manner of speaking, are less inclined to be accepting energy projections of other individuals, and in that, lean in the direction of projecting the energy back to the other individual. I am recognizing that this may be confusing to you presently. Let me offer to you an explanation in example.

You may be interactive with an individual that is common, and they may express to you in conversation that they wish to incorporate an activity with you. They wish to be incorporating the action of viewing a particular motion picture with you, and you may express that you are not quite interested in their choice of the particular motion picture. The individual that holds the orientation of common may express to you a compliance and inquire of a suggestion from you in what you term to be compromise, and together you may choose a motion picture that is agreeable to you both. This is one scenario.

You may incorporate the same scenario with an individual that is incorporating the orientation of intermediate. Now; in this, as you express that you wish not to be viewing the motion picture that the intermediate individual has suggested, they may express similarly to the common individual initially and create discussion with you to be discovering a mutual motion picture that you choose to engage together, but they shall also express to you that they shall choose to incorporate the motion picture that they have chosen regardless of whether you choose to engage that activity with them or not.

Now; you may present the same scenario with another soft individual. In this, the individual that is soft is less likely to be engaging discussion with you for they have incorporated their choice, and in this, if you wish not to be incorporating that choice, their response may more likely be, ‘Very well, I shall incorporate this motion picture, and perhaps we shall engage interaction with each other in another time framework in which we shall engage a motion picture together that we are in agreement upon.’ (Wendy laughs)

Now; this may appear hypothetically as quite acceptable, but in realistic terms what shall be the expression of the other soft individual, which is an automatic response, which is highly likely? I shall express to you that the highly likely automatic response of the other soft individual shall be defensiveness and irritation, and they shall express to the other soft individual, ‘Pardon me! Very well! Go to your motion picture! I wish not to participate anyway!’ (Wendy is cracking up)

WENDY: So it’s possible that the orientation of my mother is, in fact, soft!

ELIAS: (Laughs) I may express to you, my friend, you are correct!

WENDY: Isn’t that interesting! (Elias laughs) I have sometimes wondered about that, if the problem between us comes from sharing the same orientation.

ELIAS: I may express to you, individuals incorporating this orientation of soft many times express extremes. This is a natural flow for these individuals. It may not necessarily appear as extreme in expression to you, but in the perceptions of individuals incorporating common or intermediate orientations, viewing individuals incorporating soft orientation, they may interpret or perceive your interactions and behaviors to be consistently extreme.

You are quite familiar and comfortable with your expressions, and therefore your perception may not incorporate an identification of extremes; but if you are viewing your interactions, individuals that are soft do express an ability to be quite accepting IF they are paying attention to self, and if not paying attention to self, may be quite unaccepting.

WENDY: Paying attention to self?

ELIAS: Correct.

WENDY: I’m not sure I understand.

ELIAS: In paying attention to self and not projecting your attention outside of yourself and concentrating your attention upon another individual and their expressions and their choices, you may be quite naturally expressing an ease in acceptance of the other individual. But I may also express to you that in this particular orientation, if you are projecting your attention outside of yourself and holding it upon another individual, you reflect to yourself through other individuals yourself so clearly that there is a very strong automatic expression and response to other individuals in judgment. (Wendy laughs, and Elias chuckles)

WENDY: I’m laughing, because this is certainly my mother and myself! (Elias laughs) I feel irritated by her judgment, but the judgment also is not actually mine.

ELIAS: (Chuckles) I may express to you, my friend, you in like manner to many, many other individuals that incorporate this orientation of soft quite efficiently present yourself with another individual to be offering yourself the opportunity and the challenge to be focusing your attention upon self. (Laughs)

WENDY: This also explains why things go so well for me in my work, because in my work as a therapist I am very much attending to self and so I’m not projecting; but in my intimate relationships it can be quite different.

ELIAS: (Chuckles) I may express to you, each orientation, in a manner of speaking, incorporates its own language. Therefore, although it may be quite challenging to be interacting in an intimate relationship with another individual that is soft, it also may be greatly fulfilling, in a manner of speaking, if you are holding your attention upon self, for you do speak the same language and therefore incorporate a tremendous understanding of each other’s perceptions.

WENDY: Interesting. I’m curious now; I want to move to my husband.

ELIAS: Very well. ... orientation, common.

Now; let me express to you, in intimate relationship between an individual of soft and common, you may express and experience some moments and scenarios of confusion for you are not, in a manner of speaking, as I have stated, speaking the same language, and your perceptions or the hue of your perceptions may be different; but you also quite easily allow yourselves to translate each other’s language and therefore this does not present tremendous difficulty. It may be challenging at times, but I may express to you, for the most part you may be easily creating an expression of intimacy with an individual of this orientation.

WENDY: He has a great willingness to communicate. He is very generous in that way. I find it more difficult ... I don’t take the same initiative to communicate that he does, but so long as I join him in that spirit, we’re fine.

ELIAS: I am quite understanding. This also is another expression of this orientation of soft. Although you do hold the ability to be quite communicative, individuals that incorporate this orientation many times are not, or they may be if they are, in a manner of speaking, sparked by another individual that is quite communicative.

WENDY: I find sometimes it takes great effort to communicate. I don’t communicate spontaneously. When I put my mind to it, when it’s important, people tell me I communicate extremely well, clearly, and they say I have a wonderful way with words. But I do find it takes great effort and I have to be very much attending to self and very present and really go deep inside, and then in that place of very clear focus and intention I’m able to communicate in a way that other people appreciate.

ELIAS: And this is quite common expressed with individuals holding this orientation. Your perception of your ability is quite different from your expression of your ability. Many individuals that hold this orientation view themselves to not be quite adequately expressive of themselves, but in actuality you are.”[session 932, October 20, 2001]

LESLIE: “... I’ve noticed lately on a different level that I’ve been just kind of figuring out my sexuality, the beliefs around it, the actions and the feelings. I’ve had dreams where I don’t know who I’m discussing it with, but I’m discussing it. Would that be other focuses maybe? I feel as if I’m discussing it with other entities and they’re kind of helping me figure it out. Is that going on right now or...?

ELIAS: Yes.

LESLIE: Oh, is it? Is the purpose so that I can just be more gentle with myself or...? I mean, I always feel good after the dreams and the discussions, more accepting.

ELIAS: It is partially an action of accepting and also allowing yourself to become more intimately familiar with you, creating your relationship with you.

LESLIE: Oh! Oh, I see. Yes, so it’s allowing me to have a relationship with myself instead of projecting my sexuality onto other people and giving ... I’m encompassing that in my personality.

ELIAS: Yes.

LESLIE: So am I making pretty good progress with that? (Both laugh)

ELIAS: This also is in alignment with addressing to the wave in consciousness of sexuality. In this, you are allowing yourself to explore different aspects of this particular belief system and also explore this particular subject matter as it pertains to being a base element of the design of your physical reality.

LESLIE: So it’s a base block in the foundation...

ELIAS: Yes.

LESLIE: ...sexuality is, in this design. I can’t really get a handle on what the energy is, but I know it’s powerful. So it must be extremely creative?

ELIAS: Quite.

LESLIE: Religion has made it into something that needs to be held down. (Elias nods in agreement) Why did religion do that?

ELIAS: Contained.

LESLIE: Contained! Why ... what? Was religion fearful of it?

ELIAS: Partially, and also you ALL have chosen to participate in this action. Therefore it is not the question that religion as an entity has created this choice, but that each individual has generated fear in association with their own abilities and power.

In the expression of separation and forgetting, you project outwardly the design of yourself as an expression outside of yourself, for you view yourselves in this physical dimension to be encompassed in this one physical manifestation, one physical body form. You view that one physical body form to be quite small. Therefore, how may you incorporate this tremendous power, this tremendous ability to be creating this tremendous energy? And in the expression of separation, you project the association of all that you genuinely are to some being that must be quite large.

LESLIE: And that can contain us.

ELIAS: Correct.

LESLIE: Do we, or I or all of us, misunderstand sexuality? I mean, have we given it attributes that it really doesn’t have? It’s just really a creative energy force.

ELIAS: Sexuality, as a base element of the design of this physical dimension, incorporates ALL physical manifestation, all physical expression. Emotion, as a base element of your physical dimension, incorporates communication.

Now; in the belief system of sexuality, you create many associations in a narrow view and definition of what sexuality is. You narrow your view and definition of it to merely be encompassing expressions of gender and sexual activity, which is a small expression of sexuality, so to speak. It is merely a few aspects.

LESLIE: So sexuality is more the physical and emotion is the communication.

ELIAS: Correct.

Now; in relation to your definition of sexuality which expresses sexual activity and choices and gender and functions, in relation to your question, yes, you DO attribute more expressions to these elements of your reality than are actually associated with them. You attribute many different qualities and expressions to gender. Gender in this physical dimension is merely a choice of form and function. You attribute many other...

LESLIE: Function being how a male would ... the female gender function would be the birthing process?

ELIAS: Correct.

LESLIE: And the male is just more of the, you know, planting the seed, and we’re the birthing.

ELIAS: Correct. There are physical functions...

LESLIE: And they’re neutral.

ELIAS: Correct!

LESLIE: It’s all neutral.

ELIAS: Correct. There is no actual association of qualities attached, so to speak, to either gender. They are a form and they create a specific function, and the function that they create is in association with facilitating entering essences into a physical manifestation.

LESLIE: Is it just personal preference, like I feel like having this function?

ELIAS: Yes.

LESLIE: Just a personal preference, really.

ELIAS: The essence focuses many attentions in one physical dimension and chooses to be incorporating all of the qualities [in order] to experience all of the qualities of the design of that physical dimension.

Within this physical dimension you incorporate two genders. Therefore, you as essence shall choose to be creating many of each gender to experience that aspect of your physical reality and exploration. This physical dimension incorporates three orientations, and you create many focuses in which you incorporate each of those orientations to be experiencing the exploration in relation to those types of manifestations.

LESLIE: That would be the soft and the common?

ELIAS: Correct, and intermediate.

LESLIE: So if I try to contain my sexuality because of beliefs, all it’s really doing is kind of blocking my creativity. (Laughs)

ELIAS: And your choices, for it quite limits your choices.

LESLIE: And choice is nothing but creation.

ELIAS: Correct. They are not right or wrong. Choice is also neutral. It is an avenue of movement to be exploring how you create within this physical dimension, exploring self – for all that you generate IS self. Which is, in actuality, what is created within ALL of consciousness. It is merely a matter of different areas of consciousness which create designs such as your physical dimension.

LESLIE: So the physical dimension is a design?

ELIAS: Yes. For the action of all of consciousness is continuously becoming, and the action of becoming is continuous exploration of itself.

LESLIE: There are no absolutes in the physical design?

ELIAS: Correct.

LESLIE: We don’t agree to any predetermined laws before we come here? We can pretty much manipulate energy any way that we want to?

ELIAS: Correct.

LESLIE: But it’s tied into our belief systems.

ELIAS: Yes.

LESLIE: Is there such a thing as mass belief systems that are so prevalent that they hook in individual belief systems?

ELIAS: Yes.

LESLIE: How do you get away from those?

ELIAS: It is not a question of ‘getting away.’ It is a matter of accepting, recognizing that the beliefs exist. They are an integral aspect of the design of this physical dimension. Therefore, the point is to be recognizing their existence but also recognizing that they are not absolute, therefore offering yourselves choice knowing that although you may choose one movement and you may express a preference in that choice, and you may view another individual creating and choosing quite differently and you may not prefer that type of expression, but simultaneously knowing that there is no judgment of right or wrong or good or bad in absolute in relation to your choice or in relation to any other individual’s choice.

LESLIE: Because they’re all my creations anyway.

ELIAS: Quite.

LESLIE: So when I judge another individual, I’m just judging myself.

ELIAS: Yes.

LESLIE: Oh, that’s really fun!

ELIAS: And you are experiencing all of these actions, therefore...

LESLIE: Why judge them?

ELIAS: Correct.” [session 942, October 28, 2001]

SHERI: I have a few questions. First of all, my male friend – his orientation, please?

ELIAS: Common.

SHERI: Not common?

ELIAS: No.

SHERI: Well, that changes some of my questions! (Laughing) What is this cave thing he goes into, then? We thought he was common, and he thought so because he goes into that inner space.

ELIAS: Which is not unusual.

SHERI: It’s a common thing?

ELIAS: Yes, in your terminology. Individuals that hold this orientation of common, as I have expressed previously, easily may express time frameworks in which they may be quite focused upon self.

Now; within these time frameworks, although they may be less interactive with other individuals, they continue to express outwardly in association with their orientation. In this, the expression is objective. It is an outward expression of energy. There is a direction which is natural to these individuals to be creating some type of productivity in a manner of speaking, an outward expression of themselves in objective imagery or in manifestation.

In this orientation, individuals, as they are quite objectively focused, project energy outwardly to allow them an objective viewing of what they are creating, through imagery or manifestations or even reflections of elements surrounding them within their environment or through other individuals.

SHERI: How is that different than when I do it as soft? Because it seems like I look at the objective and see how it’s reflecting what’s going on in me. Is that the same type of thing or...?

ELIAS: No. Individuals holding the orientation of soft interpret quite differently.

Now; let me qualify once again, this is not to say that individuals that incorporate the orientation of soft may not be interactive with individuals that are common and translate languages quite efficiently. Let me also express to you, individuals that hold the orientation of soft translate, in a manner of speaking, efficiently with the orientations of common or common. Individuals that are soft may be, figuratively speaking, viewed as the middle position and may efficiently translate languages of common or common.

Now; individuals that incorporate this orientation of soft also incorporate more difficulty in interaction with another individual who is soft, for the mirroring is quite intense, and if the individual is not focusing their attention quite intently upon self, there may be fertile ground for conflict between two individuals of the soft orientation.

Now; in your orientation – which is quite coloring, so to speak, of your perception, as each orientation is – you may project outwardly at times and generate objective imagery to be creating a reflection of yourself that you may view and interpret, but you also generate subjective communication with self. Therefore, the actions that are occurring are quite different. An individual such as your friend may choose to be incorporating a time framework in what you term to be alone, but shall continue to manifest outwardly objectively and shall be interactive with the objective imagery to offer himself information.

Now; in time frameworks in which you, incorporating the soft orientation, choose to be removing yourself from interaction with other individuals, you may present some objective imagery to yourself, but that time framework in which you are creating the aloneness shall incorporate much more communication of a subjective nature. You, in your common vernacular, shall be introspective in a different manner, holding your attention objectively more in the direction of emotional communications, impressional communications, sense-data communications, impulses, intuition. You shall correlate your thought process – your translating mechanism – with your communications.

SHERI: Can you give me an example of that?

ELIAS: Offer to myself an example of your individual withdrawal, a time framework – it matters not – in which you recognize that you are creating less interaction with other individuals.

SHERI: A major one, I think, was when I lived in Washington. I didn’t work for a year and just had a few people I interacted with.

ELIAS: Correct, which is also quite commonly expressed with individuals of the soft orientation. You continue to interact with some individuals in limited capacity, for there is a recognition of this continuous natural flow of interactiveness. But you also view yourself to be withdrawing from interaction with many individuals or [from] environments in which you translate to yourself that you are forcing yourself to be interactive in a continuous manner.” [session 983, January 18, 2002]

ELIAS: “Now; let me express to you all within this forum also, I have spoken infrequently... of qualities or expressions of the common orientation. But I shall express to you now within this forum, for most individuals incorporate this orientation of common, and in this, most individuals throughout your globe within your physical dimension in this time framework incorporate this orientation of common.

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

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

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

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

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

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

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

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

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

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

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

ARIEL: Surprise.

ELIAS: Very well, now...

HOWARD: Humor – it was fun.

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

JIM: I scared myself! (Laughter)

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

RETA: Pay attention. (Pause)

ARIEL: Are you speaking directly to me?

ELIAS: Yes.

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

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

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

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

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

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

ELIAS: You are continuing to define the signal.

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

ELIAS: Ha ha ha ha! Tricky business!

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

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

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

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

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

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

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

… And now we open the forum to your questioning.

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

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

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

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

PAUL H: Yes. We’ll do the math later. (24)

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

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

ELIAS: No; within each time framework, yes.

PAUL H: Within each time framework, wow.

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

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

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

PAT: But why?

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

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

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

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

ELIAS: Yes.

PAUL H: Okay, thanks.

ELIAS: You are quite welcome.

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

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

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

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

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

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

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

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

ELIAS: Correct.

GILLIAN: Thank you, Elias.

ELIAS: You are very welcome.” [session 986, January 19, 2002]

PAUL H: “I just wanted to follow-up on some of what we discussed on Saturday [at the previous group session in the above excerpt], because there was some confusion in my perception and others’ about the proportions of the three orientations. You offered...

ELIAS: Two-thirds...

PAUL H: ...two-thirds for common, and then...

ELIAS: ...of the third, five-eighths.

PAUL H: Is which orientation?

ELIAS: Soft.

PAUL H: Soft, very good. Then the three-eighths is intermediate.

ELIAS: Correct. As I have stated, intermediate is the least expressed orientation within any one time framework, soft being what you may term to be in the middle. As is also, in a manner of speaking, their position. (Chuckles) (To Jo) As the bridges.

JO: Amen! (Laughing) The squishy ones in the middle.

PAUL H: Jo, did you want to ask about the mothers?

JO: Oh, sure! We know that Paul’s mom is intermediate; my mother, I believe, is intermediate; Cathy’s mom also we think is intermediate. We’d just like verification from you. Mylo’s [David’s] mother and possibly Ron’s mother, are they all...

PAUL H: Vicki’s, don’t forget Vicki’s mother.

JO: Oh, and Vicki’s mother – I thought I said that. Are they all intermediate? (Pause)

ELIAS: Yes. (25)

JO: What’s up with that? (Laughing) Is it something that we agreed to because we wanted that commonality within our meeting years later?

ELIAS: In potentiality. But each has chosen to be manifest in association with those individuals, and offering each an experience of a particular relationship with that orientation in different capacities.

JO: Then it’s purposeful?

ELIAS: ALL that you generate is purposeful, my friend! Ha ha ha ha!

JO: (Laughing) I have missed you!

PAUL H: It’s an interesting coincidence (Elias laughs), which we know there are none of!

JO: We shall be investigating!

ELIAS: Ah! Very well! (Laughing)

JO: That’s funny! Thank you.

ELIAS: You are quite welcome.” [session 991, January 21, 2002]

KEVIN: “... The other major thing I want to talk about is my ... lots of my issues have dealt with feminine/masculine. I went through basically a period where I didn’t feel like I was doing anything, and then with the birth of my daughter, I awoke my feminine and I discovered that in myself. That was sixteen years ago. Three years ago with the birth of my son, it was as though my masculine was awakened. I don’t know if there is something you want to say to that, or can I actually ask a question about...?

ELIAS: Continue with your question.

KEVIN: The specific question is I have a very strong connection to the ‘Beauty and the Beast’ story, and I was wondering where that fits into this, into my life.

ELIAS: Express to myself first of all, what is your assessment of this expression of movement in recognition of the feminine and the masculine, and what is the nature of your concern in relation to these expressions?

KEVIN: Firstly, my impression was that I grew up not really recognizing myself, not recognizing the feminine within me. Because of that, or in response to that, I didn’t interact with the world much. When I started to recognize that and accept that about myself, the feminine part of me, it was just good. It brought me into myself and brought to me where I all of a sudden decided or felt that my life was what it should be. As that kind of phase concluded, I felt as though, okay, now I know who I am and I’ll go on the rest of my life kind of being this.

ELIAS: Define feminine, in YOUR definition.

KEVIN: Feminine is more intuitive, more gentle, and I guess that’s how I was defining it, especially back then. There was a feeling of not wanting to do harm that I saw my male playmates wanting to do. But it’s more creative, more spiritual.

ELIAS: Define your recognition of your outward projection.

KEVIN: Now?

ELIAS: Of that feminine.

KEVIN: Well, until the last five years the outward projection was in being very gentle and very kind, but also that was kind of mixed with being very shy and very quiet. In the last five years, as my masculine has come more into play, the kindness, the gentleness is still there, but the interaction with other people has increased.

ELIAS: Now; within your expression of energy I am recognizing a concern in relation to the masculine expression. And shall you define that?

KEVIN: I definitely had negative connotations of the masculine expression, and I think that’s part of Beauty and the Beast, the Beast being the masculine. I saw the masculine as the part that does harm, the part that wields power incorrectly. I’m not sure I completely believe that anymore, but that’s certainly where I’ve been coming from.

ELIAS: Very well. Therefore you are expressing to myself that the nature of your concern is associated with your definitions of gender, for the expressions of masculine and feminine are the expressions of gender. In this, your definitions are being questioned, which I may express to you is also an aspect of the movement of this shift. As I have stated many times, you are redefining your terms and therefore also redefining all of your reality, and in that redefinition you are genuinely altering your physical reality in many, many manners.

Now; throughout your history and in association with beliefs, you have all generated beliefs concerning gender, and as sexuality is a base element in this physical dimension – one of the two base elements of this physical dimension – gender is a significant design. You have created a design in this dimension which incorporates a separation of two specific expressions, one male and one female. You design your physical forms in association with these genders, and you attribute gender to all that you generate within this dimension, for this is a base element of the design of this particular dimension.

You attribute qualities to male and female. Physical manifestations are associated with gender, even vegetation or structures, water, mountains, elements. You attribute masculine and feminine to all aspects of your reality. Your entire universe that you generate incorporates these qualities.

Now; you also generate beliefs in association with these genders.

Now; let me express to you first of all, gender is gender. Gender is an expression of difference in function.

Now; I may express to you that in your association, in actuality with how you configure energy within this physical dimension, there is an expression of male energy and female energy. But neither is more passive or more aggressive than the other; neither is gentler or stronger than the other. The expressions of difference of energy which you configure in association with gender are associated with the design of your physical dimension.

Now; as I have expressed, sexuality is one base element of your physical dimension. The other is emotion. Sexuality is not sexual activity. Sexuality is all that you generate physically, the physical expression of manifestation in any form, which is also associated with the masculine gender. The masculine gender is the intellectual, which is an aspect of the design of this physical dimension.

Emotion is communication. The communication is an inward generating of energy; the physical is the outward. They move in harmony. They both are expressions of the whole, and therefore they are both spiritual.

But emotion is communication, and in the expression of energy and how you configure it in relation to this dimension and its design, it is designated as the female, the feminine, and is the association of intuition. In your physical terms, intuition is no softer than intellect. They are different expressions which move together in balance.

Now; throughout your history in this dimension to this point, you have collectively, and of course individually, explored the masculine expression of energy, the male gender, the expression of intellect and the outward expression of manifestation – exploring your reality outwardly. This shift in consciousness is a Source Event which is turning the energy expression in your physical dimension, and in that, as I have stated, you are altering the physical expression within the design of your dimension.

Now; in this, you are turning the expression of the masculine to the expression of the feminine to allow you to explore your physical reality in a different manner: inwardly – what you may generate in actual ability of yourself and directing yourself – [which] continues to manifest outwardly but the perception is turned. The perception is turning to no longer concern itself with the generation of outward manifestation but the recognition of genuine ability and your movement and how you manipulate energy.

Now; in this, as you have associated specific qualities or expressions with the masculine and the feminine and you generate judgments that one is better than the other, that one is gentle and one is harsh – and in your beliefs, gentle is good and harsh is bad, therefore there are judgments that are being expressed – as you create these associations in relation to your beliefs, you allow yourself to recognize an expression of masculine and you generate a response to this that this is not good, but also in association with an underlying recognition that the movement of this shift is moving into an expression of the female gender, not to eliminate the male, but to be turning the attention to the female, which you have allowed yourself in extended time framework. But within this shift, although you are moving the energy into an expression of the female gender in association with its configuration, intuitive and self, this is not to say that you are denying the expression of the male or to be generating a judgment concerning the male, but recognizing the movement into balance.

Perhaps futurely, once you have allowed yourselves to explore the inward expression, the intuitive and female expression, in equal capacity to what you have allowed yourselves to generate exploring the male, you may choose in this physical dimension to eliminate gender entirely. But within this time framework, this is not what you are generating. You are continuing in the design of this physical dimension for it is efficient, and in that you are merely turning your perceptions.

Recognize that the male is not necessarily what you define as aggressive, for your definition of aggressive also incorporates associations with negative. In this, the male expression, as it is an outward expression, a manifesting expression in physical manifestations, is quite creative. It is highly motivated. This is what you view to be aggressive for it is naturally highly motivated, for as you project energy outwardly and you generate physical manifestation, you amaze yourselves in how you may be generating physical from nonphysical. But in that generation of physical, you also have moved your attention away from the source of you and of energy and how this is generated and how it is manipulated to generate outward physical manifestations and product, in any manner.

Therefore you have explored the physical manifestations, the male expression, to its fullest without the balance of the feminine. Now you move to explore your reality with the incorporation of the feminine but without the elimination of the male. It is merely a point, my friend, of redefining and recognizing that there is no threat. What you view in physical behaviors that you associate with male and female genders are highly influenced by beliefs.

KEVIN: And in that, are you saying that my beliefs are creating the circumstances that I view? So I view males, or have viewed males, in negative situations based on my beliefs creating those situations?

ELIAS: Correct. But view your story that you so strongly associate with in this ‘Beauty and the Beast,’ and view the Beast. Does it not incorporate that gentle expression also?

KEVIN: Yes, right.

ELIAS: It merely appears larger and overshadowing, and Beauty appears smaller and less aggressive, so to speak. But view this story, for the Beauty, although smaller, is highly motivated and in actuality expresses quite an aggressiveness in generating what she wants. And which appears passive but the Beast? And what is the reason that the Beast appears passive, but in fear of itself and in questioning and doubting and discounting of itself? The aggressiveness of the female in your story is what generates the transformation of the Beast.

Therefore pay attention to your story that you associate with so strongly, for you are offering yourself messages concerning redefinition of your terms of the masculine and the feminine. The feminine expression of energy is not passive and its expression of gentleness is misinterpreted, for in actuality it is the incorporation of nurturing and appreciation that is expressed, and this may be expressed quite aggressively.

KEVIN: Thank you.

ELIAS: You are quite welcome, my friend.” [session 996, January 26, 2002]

SHAHMA: “... And what about my orientation?

ELIAS: Orientation, common.

SHAHMA: Am I a final focus?

ELIAS: Yes.

SHAHMA: I’ve been having these experiences... It seems kind of strange to me that I’m common, and in other ways not. I think because of my tendency to be so inwardly focused, I spend a lot of time with myself. I’ve put myself in a position – although I’ve had long-term relationships and I’ve had four children – I’ve put myself in the position of being somewhat of a hermit. I’m wondering if I’m avoiding intimate relationships. I know they sort of frighten me at this point. (Laughs)

ELIAS: I may express to you first of all that this type of expression of generating time frameworks of aloneness is not unusual in association with the common orientation. I may express to you, this may be quite unusual and conflicting were you to be incorporating the soft orientation, but individuals that incorporate the orientation of common do many times generate this type of expression in aloneness with self.

What defines more obviously the common orientation is how you interact with yourself and your world. What is meant by this is that individuals of the common orientation generate outwardly. They express their energy in a manner in which they project outwardly to create objective imagery that they may view what they are creating or what they are generating.

As example, a general expression with common individuals is to be expressing value in productivity in generating outward manifestations. The reason that this is valued by these individuals is that this provides them an avenue in which they may physically view imagery which reflects what they are creating inwardly.

SHAHMA: That makes sense.

ELIAS: Now; this is not to say that individuals that incorporate the orientation of common choose to be interactive with other individuals continuously. They do not. You may be interactive with other individuals in some time frameworks, and in other time frameworks you may choose not to be. Many individuals of the common orientation actually incorporate a considerable time framework with themselves generating what they want and concentrating upon their own expression of productivity.

Whereas, individuals that incorporate the orientation of soft may generate time frameworks in which it appears surfacely that they are creating an aloneness or isolating themselves, but in actuality they continue to be interactive in some manner with other individuals. For individuals of the soft orientation generate much conflict if they are NOT continuously interactive.

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

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

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

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

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

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

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

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

ELIAS: Yes.

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

ELIAS: Shall we incorporate a hypothetical scenario?

SHAHMA: Yes, that’s a good idea.

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

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

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

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

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

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

SHAHMA: I’m understanding that now.

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

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

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

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

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

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

SHAHMA: Yes, I’m getting that.

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

MARJ: “Is [Joanne’s sister Laura] common, Elias?

ELIAS: Yes.

MARJ: Most popular, I mean.

JOANNE: I was going to make a motion before, that we could alter the word ‘common’ to ‘popular’ or ‘most popular’ orientation. (Elias laughs) For those of us that prefer the word ‘most popular’ use that rather than ‘common.’ (Laughs) Leave it open to everybody! Pick your own!

ELIAS: (Laughs) You may choose to incorporate any term, for in actuality there is no absolute definite term. I have merely chosen to be incorporating these particular terms for they most accurately describe the perceptions of each of these orientations.

JOANNE: I know, and I can say that word a little bit more now than I could before.

ELIAS: Ha ha ha! Ah! Perhaps you may be choosing to examine your negative association with this terminology and allow yourself to identify which beliefs are influencing of THAT association. Ha ha ha!

MARJ: Throw it right back in her court. Right, Elias?

ELIAS: Ha ha ha! Quite!

JOANNE: Well, whenever I say the word or think it, right behind it comes, ‘I’m not common!’ So it doesn’t really matter. It doesn’t apply to me that way. (Laughs)

ELIAS: Ah! (Chuckles)

JOANNE: I’m not, and so saying the word...

ELIAS: As an individual, you are correct. You are quite unique. Incorporating a perception is not who you are, it is merely the lens which you incorporate as the coloration, so to speak, of this one focus and its expression of perception.

JOANNE: I think that’s why it doesn’t bother me so much any more, because I have a better understanding of what you mean when you say the word.

ELIAS: Perhaps you may visualize the common orientation as the red lens of perception.” [session 1030, March 09, 2002]

RODNEY: “... I did something this morning. It’s my birthday, which is a very special day, of course.

ELIAS: Ah! And I shall be acknowledging of this day of emergence!

RODNEY: (Laughs) I decided to take a card from the tarot deck to help me focus my energies or my attention – that’s what I asked for, ‘where would it be appropriately put’ – and I pulled the Star. The Star is a card that shows a woman pouring water into the Earth with one hand and pouring water over her head with the other hand. My sense is that the card symbolizes a real deep opening to essence renewing itself again and again and again in this dimension, in this physical place. And I was. I was feeling somewhat melancholy and longing and sensing into that, I guess. It was a very beautiful place to be.

ELIAS: And what have you offered to yourself in this communication?

RODNEY: An appreciation, I sense, of my willingness to be in the unfamiliar, in the place of not knowing. It’s so easy for me to put myself down because I don’t know, and I’m learning to appreciate that that’s kind of like a condition of life. If one is truly opening to the unknown, it’s... I don’t want to call it a stress, but it is... Let me say this: it’s not the kind of place that one often appreciates, that we’re capable and up to this, but we are...

ELIAS: Correct.

RODNEY: ...and to sense that we are. It’s kind of like a validation on an incredibly deep level to be willing to stand in the place of not knowing and still moving forward.

ELIAS: I am understanding.

RODNEY: That makes sense to you? (Laughs)

ELIAS: Yes. But I also express to you once again, this is an expression of your perception, the identification of not knowing, which in actuality you DO incorporate the knowing. What you are not recognizing is your ability to translate the knowing that you incorporate objectively. Therefore, what you are expressing is actually not a lack of knowing but allowing yourself a comfort to rest in the expression of not entirely generating your objective ability to be translating the knowing.

RODNEY: That says in a big way my willingness to accept where I am...

ELIAS: Yes.

RODNEY: ...in my not allowing myself.

ELIAS: Yes, and therefore not generating a force.

RODNEY: Yes. I sensed very strongly this morning that I was not forcing myself in any way. I was aware of that and truly just resting in it.

ELIAS: Now; shall you express to myself what you are allowing yourself to address to and actually become more familiar with?

RODNEY: In this process?

ELIAS: Yes. (Pause) Shall I offer you a clue?

RODNEY: I have a sense, but yes, a clue would be helpful.

ELIAS: Very well. Allow yourself to incorporate your objective recall and memory and what have you expressed to myself that you wish to incorporate in discussion in this interaction this day.

RODNEY: It’s the only thing I had prepared myself to discuss with you, and that is I would like to discuss with you your words on this function which we call the sexual function, which is the manner in which we manifest in this physical reality.

ELIAS: Correct. And how efficiently you have offered an introduction to this subject matter!

RODNEY: How so?

ELIAS: For you are expressing your recognition of addressing to how you generate your movement, how you generate objective imagery, how you create your reality in freedom. What is the expression of sexuality? All that you generate in physical manifestation – not the communication; this is another expression – but what you generate in creating a physical reality. This is the energy of the base element of sexuality.

RODNEY: Would you say some more? I’m at a loss for words here. I don’t know if I’m following you or not.

ELIAS: Allowing yourselves to move into the objective recognition of the HOW in generating your reality, you are addressing to the expression of sexuality.

RODNEY: In allowing myself to move into the objective knowing...

ELIAS: Correct.

RODNEY: ...of how I create my reality...

ELIAS: Correct.

RODNEY: ...is the function of sexuality.

ELIAS: Is allowing you an understanding of the function of sexuality.

You have all moved in an expression of examination of communication, which translates as the base of element of emotion. You have turned your attentions to the examination of this expression and function, and what is generated, for the communication is the expression of the what. Now you move yourselves into the examination and exploration of the how, which is the actual manifestations.

RODNEY: You’ve talked quite a bit over the years about aspects of how we create our reality, like it stems more from an intention as opposed to our constantly thinking about it, that it’s not an intellectual function; it’s a function more of our energy, how it stems more from our trusting ourselves...

ELIAS: Correct.

RODNEY: ...as opposed to our doubting and our skepticism.

ELIAS: Correct.

RODNEY: I was reading the other day, you were telling Mikah that doubt and skepticism were perhaps more damaging to an ease of creation than fear.

ELIAS: At times this is correct.

RODNEY: I found that somewhat revelatory.

ELIAS: There are expressions of fear that may be quite motivating.

RODNEY: Yes. That’s what I got from that. To have fear of something or of accomplishing something, it’s almost kind of a beacon in knowing that if you move into that fear and through that fear that you will be accomplishing.

ELIAS: Correct.

RODNEY: Which is a far different order than doubting yourself in that endeavor.

ELIAS: Correct.

RODNEY: I’m trying to get a handle, as we speak, of your definition of sexuality. Inherent in this is my objectifying the how.

ELIAS: Correct, and recognition of perception.

Perception is quite objective, and as I have stated, is the mechanism in which you generate the actual physical manifestations of your reality. Your beliefs influence your association with what you generate in physical manifestation, but what you are creating is movement of attention.

You have been allowing yourselves to move your attention to expressions of communication and allowing yourselves to identify what is communication and what is being expressed in association with communication. This is, as I have stated, the base element as defined in emotion.

Now; as you have offered yourself more of a familiarity and a recognition of the what of communication, you move your attention to the how, concerning generating manifestation. This is the reason that I have been expressing that individuals allow themselves to move their attention to what they are actually generating, the DOING of their expressions, the actual physical action and expression of manifestation in whichever manner they may be manifesting a particular action, allowing yourself to move your attention to more than one expression.

You have offered yourself a time framework to familiarize yourself with the question of what, which is the question of communication.

RODNEY: From self.

ELIAS: Correct. What do you express to yourself in communication with yourself? What are you identifying? What beliefs are influencing your communication to yourself, and what is influencing of your perception in relation to communication and beliefs?

Now you move your attention to the aspect of sexuality, how you actually generate physical manifestation in reality.

RODNEY: What I hear you saying is moving my attention means being acutely aware of what I’m creating in the moment.

ELIAS: Correct, and your choices. And the manner in which you offer yourself this information is to be turning your attention to what you are generating in action, what you are choosing, what you are doing.

RODNEY: So this is really cutting through automatic responses and being aware of what we are choosing, as opposed to being in automatic response.

ELIAS: Correct.

RODNEY: This requires us to be very aware of self.

ELIAS: Correct, in recognizing the moments in which you ARE generating automatic responses, and [in] paying attention to the doing to offer yourself clear information and thusly offering yourself a recognition of choice. This concerns the actual physical expression of manifestation through perception.

Perception may be recognized or defined as the expression of the base element of sexuality within your physical dimension.

RODNEY: Really. Perception is the base element of the function of sexuality.

ELIAS: Yes, for it generates all of your physical reality. It is the physical function of this base element of sexuality.

RODNEY: Well, let me say this, kind of where I’m at. When you talk about emotion, when you talk about the function of communication or of emotion, emotion is something that I clearly experience and objectively recognize. I’ve learned, thanks to you, to turn my attention to what is the communication, what is the signal that is being brought forth within that communication. I have an objective awareness of what emotion is.

I turn around and I look to see what my objective awareness is of perception, and it’s like all of a sudden I’m lost. There’s nothing physical. I mean, emotion, in a sense, is a physical thing, and perception is not.

ELIAS: Ah! But I may express to you, my friend, quite genuinely, both of these base elements of your physical reality incorporate quite similar associations in relation to your recognition of them. For you may express to myself that you incorporate a clear understanding and recognition of emotion for you view this to incorporate a physical manifestation, and in part it does, for it incorporates the signal. But the signal is not the communication. The signal is a physical recognizable expression which you allow an affectingness.

RODNEY: Like in crying.

ELIAS: Correct, or joy or frustration or disappointment.

RODNEY: That’s the signal.

ELIAS: Correct. You recognize the signal as being an objective physical display, but this is not the communication. Therefore, the communication is not a physical display.

RODNEY: No, it’s something that just comes to you.

ELIAS: It is recognizable but it is not a physical manifestation, and therefore presents more of a challenge for your recognition of it.

Now; in similar manner, perception also incorporates a physical display.

RODNEY: Where?

ELIAS: In all that you manifest. Your physical body, your objects, your world, your universe are physically displayed in solidity and in matter.

RODNEY: Right, so I look around my apartment – I’m looking at my perception.

ELIAS: You are viewing the MANIFESTATION of your perception in similar manner to experiencing the signal of emotion.

There is an aspect of emotion that is not physically displayed. There is an aspect of perception that is not physically displayed, but there is an aspect of BOTH of these base elements of your physical reality and dimension that ARE physically displayed. You generate an experience of signal of emotion, which is the objective physical display. You also generate a physical display, in a different manner, of perception, which is all of your objective physical imagery.

Now; this is the reason, my friend, that I continue to express the significance of paying attention to what you are generating and how you are generating in manipulation of energy within yourselves and paying attention to self. For in similar manner to the signal of emotion, this does not offer you the message. The communication is not contained in the signal. The signal is generated merely to gain your attention, to move your attention to the communication.

RODNEY: Can I inject an example here?

ELIAS: Yes.

RODNEY: My apartment’s a mess. I have a tendency to lay things down when I’m finished with them and not put them back where I might find them again. So I walk through my apartment and I see this complete disarray of objects. This is the physical manifestation of perception of what I’ve created.

ELIAS: Correct.

RODNEY: Now, I recognize that there is a message within my energy, which I have chosen not to look at too carefully, regarding how I create this. What I hear from you, and this is just an example, is if I was paying more attention to my energy as I go about littering my apartment, that I would receive a message or at least become more aware as to why I create what I create...

ELIAS: Correct.

RODNEY: ...or how I create it.

ELIAS: Correct.

RODNEY: What’s coming to me here is that this would seem to imply that if I am truly paying attention to this energy and being more aware of it, it would open up a greater freedom of choice...

ELIAS: Correct.

RODNEY: ...in how I create this. I’m beginning to recognize that it’s not so much a laziness on my part but kind of an ordering of priorities in where I put my attention.

ELIAS: Yes. As I have expressed, in similar manner to the signal of emotion being generated merely to move your attention but not containing, so to speak, the communication, perception generates physical imagery but the imagery is quite abstract. I continue to express this to you that you may allow yourself a clearer understanding of the literal expression of this.

What holds significance is not the imagery that you create in the expression of generating physical expressions through your perception. What holds significance is what motivates and influences those manifestations of perception.

RODNEY: And to see the actual material thing as an abstract...

ELIAS: Correct.

RODNEY: ...would assist me in recognizing the motivations...

ELIAS: Correct.

RODNEY: ...for the creation.

ELIAS: Correct, and paying attention to what you are actually generating, what you are doing, what influences what you are doing. For this is the how of generating your perception, which creates the actual physical imagery that you present to yourselves.

RODNEY: Let’s suppose I want to create an object, a shade for my window ... well, that’s something I would go out and buy. Let’s say I want to create a picture frame. I actually did this once. I set about to physically manufacture with my own hands my picture frames, and I created them quite nicely or accurately. They fit; they looked nice. I can put what you’re saying in the context of that creation because it’s something that I’m literally doing, paying attention to my energy. Actually, there was quite a bit of motivation involved in doing this. I was aware of that; I can see that in the context of what you’ve described as this function called sexuality. At least I’m closer to understanding it in that example.

Let’s suppose that a person wants to go out and create a greater income. That seems to be a creation of a different order.

ELIAS: Not necessarily, my friend.

RODNEY: Well, that’s why I’m asking the question, because I’d like to see you draw the parallel.

ELIAS: What you generate in creating your picture frame is the objective imagery which reflects what you are generating within yourself – an allowance of your ability to manifest, to objectively translate energy outwardly into a physical manifestation. The action is the same.

This is what I am expressing to you – the objective imagery matters not; it is abstract. The action which is incorporated is what holds significance; the doing is what holds significance. For this is the allowance of your ability to generate a physical manifestation outwardly from self, and this is the expression of trust and acknowledgment of self and your ability to generate what you want in actual physical manifestation. It is the...

RODNEY: Okay, if I could take this down to a rather basic level, if I want to make a picture frame, I go out and buy some materials and I have a picture of what I’m going to create in my head or in my vision. I buy the materials, I make sure I have the tools, and I begin to fabricate it. I have a sense of what I need to do to do that. But when it comes to I want to double my income, I don’t have a vision of what I have to do. It’s not like going down to the lumberyard and buying the proper molding, etcetera, to put this frame together. I don’t have a counterpart to that when I go to double my income.

Now, what I hear you saying is to look at the picture frame creation, look at the actual fabrication in a more abstract way and pay more attention to the energy behind my going about and doing all of that.

ELIAS: And also allowing yourself the recognition of your trust of yourself to accomplish generating the objective manifestation, and what influences that.

The method is not so very different, my friend. You allow yourselves to generate objective imagery in ease in creating what you want for most of your moments – even in your example of wanting to generate a shade for your window. You immediately discounted that example for you incorporate the ability to move to a merchant and buy this shade for your window.

RODNEY: (Laughs) Yes, I did.

ELIAS: You are incorporating an action. You are manipulating your energy in association with your beliefs to allow you or to not allow you to generate the physical manifestation of what you want – this is the base expression. This is what I am speaking to you of: paying attention to the action, to the doing, and the association of the influence of beliefs in relation to the doing and the allowance of choice.

For, the process of outwardly creating the physical manifestations is, in a manner of speaking, the same. The components that are incorporated to generate the physical manifestation of the objects within your physical reality are the same. The beliefs which are influencing of your perceptions influence your allowance of your choices, and therefore [it] holds significance to be recognizing what is influencing your allowance or your lack of allowance.

The movement to generate objective imagery is the same. This is the reason that I continue once again to express, objective imagery is abstract. It matters not. But you focus your attention upon the objective imagery, the things.

RODNEY: Which distracts us from looking at the...

ELIAS: The action of generating the things and the actual creation of them. The objective imagery – the physical manifestations within your reality, within your world, within your environment, within your universe – are abstract and they are generated by the same components. This is what is not abstract.

RODNEY: Ah, you’re saying that the energy...

ELIAS: Yes.

RODNEY: ...is not abstract.

ELIAS: And the manner in which you manipulate it in association with your beliefs, in allowance or the lack of allowance – the allowance of your trust of your ability to generate or the lack of trust in your ability to generate – which is quite influenced by your beliefs concerning different types of manifestations.

You may express to yourself that you may generate creating this picture frame.

Now; what do you incorporate in action? Do you materialize the picture frame within your air, as Holden [Joe] wishes to generate the apple within his hand? (26) No, for your beliefs are influencing of your ability to be manifesting that type of objective imagery. You do hold the ability to generate that, but your beliefs are influencing.

Therefore in choosing to be creating a picture frame, you incorporate physical actions. You incorporate other individuals. You generate physical movement. You interact with other individuals. You buy the materials, therefore you exchange with other individuals. Therefore, in conjunction with your beliefs, other individuals are also incorporated in the production of your manifestation. They incorporate involvement which allows you to generate a product, a manifestation, a physical expression of matter which is a projection of your perception.

Now; generating the physical manifestation of money incorporates the same action, for as influenced by your beliefs you do not generate the physical materialization of money within your hand from your air. You incorporate physical actions and involvement in exchange with other individuals. You offer an action and you receive money in association with that action, for the influence of your beliefs is expressed in relation to your perception, and your perception generates an actual physical reality which moves in this type of expression. You are not generating this money; you are receiving this money in association with an action that you perform.

You are not generating the picture frame from within yourself; you are creating a physical manifestation from other physical manifestations. Therefore you are receiving the product of the picture frame as, in your terms, a result of an action that you incorporate. Are you understanding?

RODNEY: I’m getting a pretty good sense of it, I think. I believe this is all very, very, very strongly influenced by what I believe is reality.

ELIAS: Correct. You may create a physical reality and expression of physical travel, and I may express to you the significance of perception. For you may actually generate a physical reality of traveling to another country [and] if you do not actually generate the physical currency to pay for that travel to another country yourself, your perception shall express to you that you have not created the travel. Something or someone else has created it for you.

Therefore, you invalidate the action that you have actually created, and you perceive yourself to not be creating travel although you ARE actually creating that physical reality. You are incorporating that action but you are not acknowledging your creation to yourself, for you have not generated the money that shall be expressed in relation to your expenses.

RODNEY: So that’s a very good example, and what it suggests to me is that one of the ways in which we limit our creativity is because we get all involved in how we want the end result to be brought into existence.

You gave the example of I want to create traveling to Europe and someone comes along and offers me a round-trip ticket to Paris. I go to the place of ‘I did not create that. That was created by somebody else’...

ELIAS: Correct.

RODNEY: ...therefore denying my ability to create.

ELIAS: Denying the acknowledgment of what you ARE creating.

RODNEY: Denying the acknowledgment of what I am creating...

ELIAS: Correct.

RODNEY: ...and it would appear then that it would pay for me not to get too involved in insisting on how something be brought about.

ELIAS: Correct. You are quite creative in how you generate your physical reality. What holds significance, my friend, is the association of your beliefs. In the lack of recognition of these beliefs, what you generate in the expression of your perception – which is the objective manifestation of your reality, and in that your objective viewing and association of yourself – [is] that you do not incorporate the ability to be creating your reality individually and efficiently and that there are limitations in association with what you can or incorporate the ability to be creating. This is significant for this generates judgments, and the judgments in association with your beliefs are quite influencing of your perception and what you allow yourselves in choice.” [session 1035, March 16, 2001]

FRANK: ... Why do we have such a volatile relationship, Colleen [Edward] and I, it seems like?

ELIAS: (Chuckles) I may express to you, one aspect that is tremendously influencing is your orientation. As I have expressed previously, individuals that incorporate the orientation of soft and choose to be engaging a relationship in intimacy with each other, you shall either create tremendous harmony or tremendous conflict. For this particular orientation, although you speak the same language, you also almost require paying attention to yourselves to generate harmony.

As I have expressed in explanation in analogy previously, soft individuals play ball merely with themselves. Therefore, if you are bouncing the ball to each other, what you shall observe in how you interact is that each of you shall receive the ball and hold it and not return it, and express to each other, ‘I shall play with my ball and you shall play with your ball. And we may engage each other and observe each other playing with our individual balls, but not exchange.’ Yours is yours and yours is yours. (Chuckles)

EDWARD: That explains why Tina is soft, because I would have thought common for certain reasons. When you said that about the individual ... because that’s a great expression from you. Like you said the solitude, the individuality, the being amongst yourselves – you like interacting but you HAVE to be able to ... and that’s where, I didn’t realize that aspect was a soft part.

ELIAS: There are many misconceptions concerning this particular orientation. As I expressed in the explanation that individuals incorporating the orientation of soft require interaction continuously for this is an aspect of their natural expression and flow of energy, this has been quite distorted and misunderstood.

For one orientation that shall generate what you term to be isolation is this one of soft, for you are aware continuously of the objective and subjective activity. You may not necessarily interpret in thought the subjective movement, but there is a continuous awareness of it. Therefore, you are aware of more information many times. Regardless of whether you interpret or translate that information and incorporate an understanding of that information, there is a constant expression of both awarenesses, which generates confusion at times. Therefore the individual retreats to allow themselves an opportunity to focus their attention upon one or the other of these awarenesses and quiet one or the other.

In this, there are quite specific actions and expressions of energy that individuals incorporating this soft orientation generally express quite similarly.

Now; as I have expressed, individuals that are soft interact, in your terms, well with individuals that may be intermediate or common. You do not incorporate a tremendous difficulty in translating the differences of languages, so to speak. In relation to each other in some relationships, some types of relationships such as friendships, you may interact quite easily and generate little conflict, for there are allowances that you generate in relation to your beliefs in association with friendships.

In intimate relationships, be they romantic or family, there may be much more of a challenge in your interactions, for you project your attention out to the other individual and concern yourselves with the other individual rather than paying attention to yourselves. At other times you are paying attention to yourselves and you incorporate the expectation that the other individual should be doing the same. (Laughs)

CHARLIESE: That’s so totally right! Unbelievable.

EDWARD: You’re blushing!

ELIAS: This is the one orientation that generates more challenge than the other two in intimate relationships, for although it is significant and important for all individuals to be focusing their attention upon self and not projecting their attention to expectations of the other individuals in all orientations, this one expresses this much more objectively and obviously than the other two.

There are individuals that hold the orientation of common that may move through the entirety of their focus and not be concentrating their attention upon themselves in an intimate relationship and generate what you term to be a lasting relationship for the reason of the nature of their orientation and their natural flow of energy in projecting outwardly continuously. There are individuals that may generate quite similar expressions as intermediate relationships. Generally speaking, soft individuals shall not generate lengthy relationships without paying attention to themselves.

This is the reason that individuals that are soft and incorporate an intimate relationship with each other generally express in common with each other that they shall describe their relationship as quite extreme. Either they are experiencing tremendous affection and ease in flow, or they are experiencing tremendous conflict and drama – one extreme or the other, and within your perceptions it appears to you that you cannot generate a middle ground.

EDWARD: Well, I’ve gotten to a point in my relationships that I can, but at work I have a hard time with it. I get interacting with colleagues and you’re trying to get something done. To me, in a relationship, you can take your time and you can just let certain things go.

ELIAS: Ah!

EDWARD: But at work...

ELIAS: As you do so well! (All laugh) Is this not what we discussed at our last meeting, turning your attention to you? (27)

EDWARD: Yeah. I can do that sometimes in the relationship aspect of stuff and try to understand. It’s hard for me sometimes to express to Tyne [Frank] that because he uses the word ‘wrong,’ so I’m wrong or I feel this way. No, it’s like those feelings are legitimate for you but they don’t have to have any meaning for me.

FRANK: Well, it’s a lack of understanding almost, isn’t it?

EDWARD: No, because they’re yours, so that... Right? I mean they belong...

ELIAS: This is an example of bouncing the ball (28), which is quite typical of individuals that incorporate this orientation. He is not bouncing the ball back to you. He is bouncing his own ball.

EDWARD: Is that not part of focusing the attention on yourself...

ELIAS: Yes.

EDWARD: ...what do I want, what do I...?

ELIAS: Yes. What generates conflict is the expression in the moment of offering your view to Tyne [Frank] or viewing his expression and offering him an identification of what HE is choosing or what HE is doing. It is unnecessary. He is aware of what he is doing and what he is choosing.

EDWARD: But I’m not allowed to be quiet, either. That’s the worst thing that can happen, not to say anything. (Laughs)

ELIAS: I am not expressing that you incorporate quietness or lack of communication but that the communication be in relation to self. As an example, you may be interactive and you may express that you are paying attention to yourself and that you are not incorporating responsibility for Tyne’s [Frank’s] expression. You need not further that expression in saying to him, ‘And this is what YOU are expressing. This is YOUR choice.’ He is aware of what he is expressing and of his choices. You need not inform him.

FRANK: That’s a tricky tightrope if I’ve ever heard one!” [session 1114, June 15, 2002]

BOB: “I go back and forth on this because – that’s part of the things I want to talk about later – but I feel like I act like I’m intermediate and then I have issues with not interacting at the same time, emotional issues about that. So I’m not sure if I’m soft. I don’t feel like I’m common.

ELIAS: Intermediate, correct.

BOB: That kind of leads into some things. Eventually I’ll probably talk about relationship stuff if we get to that, but this thing that I’m having is... I really love the intermediate thing. I love studying and going off into arcane weird directions with a lot of things and I really get into stuff to the degree that it’s hard to contact those people that have been to the same places.

I’ve had periods in my life, one short period about two or three years, where I was very highly interactive socially, and I’ve never been able to get that back again. Right now I’m in a city where I didn’t grow up and I’ve got several really close friends, but I’ll have like whole days or weeks where I will not see anyone, no one will call, and it kind of bugs me. I’m just not sure if I just have to relax with myself being intermediate...?

ELIAS: Express to myself what disturbs you in association with that type of expression.

BOB: I think what it comes down to is I feel like I’m invisible.

ELIAS: Ah! I am understanding.

Now; let me express to you, incorporating the orientation of intermediate does not necessarily generate a movement of isolation. Contrary to the misunderstandings of many individuals in association with this particular orientation, individuals that incorporate this orientation in some manners may be more closely associated with the expressions of individuals that are common, not necessarily in association with their perceptions but in association with their actions. For individuals that are intermediate are interactive with other individuals and generally speaking do incorporate employment or what you term to be jobs in areas that may be viewed as a higher profile, so to speak – interactive with more individuals than some individuals of other orientations may be.

A misconception also of individuals that are intermediate is that they incorporate a tendency to be isolating of themselves and generating much time frameworks alone, which is incorrect. Individuals that incorporate the orientation of soft generate this action much more frequently than individuals of the common or the intermediate.

Now; being this orientation of intermediate and generating a type of isolation or extended time frameworks in which you incorporate an aloneness, it may be commonly recognized that you shall be experiencing a conflict or an uncomfortableness with that action.

Now; this is not to say that individuals that are intermediate are generally interactive with large groups of individuals, for generally speaking they are not, but the draw is to be interactive with some individuals for most of your time framework. But you also shall incorporate what may be recognized as almost an equal time framework in which you occupy yourself with yourself. Even if you are physically surrounding yourself with other individuals, your attention naturally moves in the direction of your individual world, so to speak, incorporating actions that you prefer or are comfortable with, and this may not necessarily involve other individuals.

Now; this statement of incorporating a feeling of invisibility is significant and worthy of your investigation within yourself, for this is an emotional communication. The feeling that you experience is your signal that is alerting you, so to speak, that you are providing yourself with a communication that you are not necessarily listening to. Are you understanding?

BOB: I believe so. In terms of being raised in our culture with my gender, a lot of times emotional things are not recognized. Sometimes I don’t feel like I have them. (Laughs)

ELIAS: Ah!

BOB: But when they do come up, it’s sometimes overwhelming to deal with them. I’m not sure if I interpret them with thought or do I through my body? Just feeling those signals?

ELIAS: Let me express to you, as I have previously with other individuals, thought is a mechanism that translates communications. It is not a communication avenue in itself. But thought is also a mechanism of your objective reality that functions continuously in similar manner to your physical body functions.

Now; your attention moves and at times may be directed to thought, which as I have stated interprets or translates your communications. The difficulty that may be expressed in association with thought is that if your attention is not moving in association with your communications that you offer to yourself, the translation of thought may be lacking. It may not necessarily be entirely accurate. It may be generally accurate, but not necessarily specifically accurate.

I am also understanding of what you are expressing in association with emotional communications and not being familiar with an awareness of them until the point that they become quite noisy and incorporate an intensity. This may be associated not merely with gender but also with the focus type of an individual. Individuals incorporating a thought focus are less familiar with the action of moving their attention to emotional communications, and also in association with mass beliefs that express that emotion is not a communication but rather a response or a reaction, it is a common association with individuals that are thought focused to be attempting to ignore emotional communications.

Now; emotional communications are quite significant, and they are occurring much more frequently than you may objectively be aware of, for this is your subjective awareness’s most commonly incorporated avenue of communication. The subjective awareness incorporates this avenue of communication more so than any other avenue of communication that you may be expressing to yourself. Therefore it is quite an active channel, so to speak. But dependent upon your beliefs and your associations within your focus, you may or may not be allowing yourself to pay attention to those communications.

I express to all individuals that I am interactive with that this particular expression of communication is one of your most valuable, for it also is highly accurate. It offers you a precise, clear and accurate identification of what you are actually generating in the moment and what influences that expression, and in its efficiency, it generates signals to move your attention.

As I have stated previously, this particular avenue of communication may be viewed in an analogy of your telephone, for it rings and offers you a signal that suggests to you that there is a message. But if you are not receiving your telephone call and you are ignoring the ringing, you do not accept the message. Your emotional communications are quite similar.

Now; in relation to individuals such as yourself, the first step is to be paying attention and noticing when you are offering yourself a signal, which may incorporate some practice initially for it is an unfamiliar movement of attention. In this, one signal generally speaking shall be stronger than the other signals.

Generally speaking, you offer yourself more than one emotional signal within any particular time framework, but one shall appear to you to be stronger or louder than others. Once you become familiar with identifying the strongest signal, you may allow yourself to notice and pay attention and recognize other more subtle signals that are also occurring.

In recognizing the signal, you may move and direct your attention inwardly to evaluate what the message is that you are offering to yourself. This may be slightly more challenging, but with some practice you may recognize that it becomes easier to evaluate what you are actually communicating to yourself.

The snare is to hold your attention upon self and not be distracted with outside scenarios, for the automatic response is to be generating an association that whatever you are feeling is being caused by some scenario outside of yourself, and this is quite incorrect. No situation, no scenario, no individual may create your choices or your communications or any aspect of your reality. Therefore, whatever is generated within yourself is being created by you in relation to the influences of your beliefs and your associations with those beliefs as projected through your perception.

Therefore, if you are generating a communication to yourself which incorporates a distressing signal, generally speaking you may be assured that you are denying yourself some choice. It is not that some situation or scenario or another individual is generating an action that is creating the expression within you. It is that you are not allowing yourself your own freedom in association with your beliefs.

Now; in relation to this subject, offer an example of a signal that you may recognize, and we may explore that signal that you may incorporate a clearer understanding of the method of how you may be moving your attention.

BOB: One that I actually have noticed in the last several weeks is a feeling of guilt. It’s like I’ve done something bad and I’m going to get caught. (Laughs) But I can’t think of what ... I can’t put my finger on what it is that I’ve done or who would catch me.

ELIAS: Aha! Guilt is an interesting expression, for this is an extreme discounting of self. This signal is expressed in time frameworks in which the individual is tremendously discounting their worth and therefore denying the freedom of their expression. Guilt is an expression that is projected by an individual in moments in which the individual’s worth is questioned to such an extreme that the influence associated with the individual’s perception generates a projection of energy outwardly that does express a strength in duplicity in the wrongness of an individual.

This is an extreme expression of duplicity, expressing that there is a right action or a right manner of being and a wrong action and a wrong manner of being. As the individual experiences this feeling of guilt, what you are communicating to yourself is a message that in these moments you are tremendously discounting of yourself, you are generating an influence of many beliefs that are strongly attached with duplicity, and that your value is being tremendously questioned.

I may express to you, in these moments you are not incorporating an influence of merely one or two beliefs, but many. In this, many beliefs are being expressed together and intertwined with the expressions of duplicity. There is also a tremendous expression of comparison, which is one of duplicity’s favorite expressions, so to speak. (Laughs)

The belief system of duplicity generates quite a preference of comparison, for this generates tremendous judgment in what you term to be both directions of negative and positive. But both are equally as affecting, and where one is expressed the other is expressed also. In this physical dimension, you fascinate yourselves much more with the judgment of negative much more than you do with the judgment of positive. Therefore, you gravitate to that expression much more easily.

Now; in your impressions, what may you identify as an influencing belief that is affecting of your perception in association with this feeling of guilt that discounts your value and your worth to generate this extreme?

BOB: Interesting question ... I see what’s happening. Usually I’ve always had very happy relationships career-wise, always loved school, I always loved my job. I’m recently working in a more administrative position within the same job, and that’s where I see it happening more than anywhere else. I know that I’m capable and I’m doing the job well – the boss loves my work – but it’s a situation where I feel kind of like a fish out of water. Luckily I’m just in a temporary position and I’m planning on going back to the old job, but...

ELIAS: Therefore your movement into unfamiliarity generates a fear.

BOB: Very much so.

ELIAS: And that fear influences your perception and you generate a doubt of your ability to be accomplishing well enough in unfamiliar expressions and areas. You generate an automatic association that regardless of what you view of your successfulness or your adequateness in your accomplishment of your job, you continue to express a discounting of yourself in doubt of your ability, and therefore are expressing a lack of value and appreciation of your worth, which generates the signal of guilt. This may be also reinforced in certain time frameworks if you are not being interactive with other individuals and are expressing to yourself that you should be.

BOB: Exactly. I’ll pin myself behind the desk sometimes and avoid interacting with people on this side of the building entirely. On the other side of the building, that wasn’t a problem. In fact, it was probably a good thing. I could do my thing and everyone else was doing theirs, and things worked out pretty swimmingly.

ELIAS: Aha! (Chuckles) But my friend, you are directing of your choices and of your energy, and it is also a choice how you shall be projecting your energy and how you perceive yourself and other individuals surrounding you.

Now; recognize also, not in association with karma but quite in association with mass beliefs and the natural movement of energy within your physical reality, what you project outwardly is what you also shall reflect to yourself. For this is the efficiency of the design of your physical dimension, that you continuously reflect yourself to yourself through all of your objective imagery and all of your interactions with other individuals. You draw specific energies to yourself to generate that reflection.

Now; interestingly enough, you present to yourself a reflection in similar manner to many other individuals, which becomes confusing for you are generating two actions simultaneously. You are generating an action and DOING one expression, but you are also inwardly generating another action. Therefore outwardly, partially, in your objective imagery, you reflect to yourself through scenarios and through other individuals what you may term to be a positive reinforcement, an acknowledgment of your ability. But simultaneously, inwardly, you are generating another action and discounting of yourself, and you turn the reflection and generate a different association with that reflection in your perception to reinforce what you are generating inwardly.

What is meant by this is outwardly you project one type of energy and you reflect to yourself through the interactions with other individuals that you may be accomplishing and that your actions or your job, so to speak, is not being questioned, or your ability to accomplish your job is not being questioned. But inwardly you are questioning your ability, in association with your fear of unfamiliar actions.

Now; as you encounter other individuals that may be acknowledging of you and reflecting that expression to you objectively, you turn that expression in your perception and you incorporate that as a suspicion and as a manner in which you may reinforce how you are discounting of yourself inwardly, expressing to yourself underlyingly, ‘Ah, but this individual is unfamiliar with me. This individual does not know me, and therefore I am merely fooling this individual. They think I know what I am doing, and I do not.’ This is what generates the guilt. As you expressed, you feel as though you shall be discovered but you know not what for.

For the feeling is being generated as the signal to turn your attention to the communication, that in actuality it is not the job that you shall be discovered for that you are incorporating incorrectly or inefficiently, but that the other individuals may discover your fear within yourself and your doubt of yourself, that you are unfamiliar with this action and perhaps you may not be incorporating it correctly if you continue in this unfamiliarity, and thus far you are merely incorporating luck.

Not so. You are incorporating your ability. But you are also confronting and addressing to a fear which is associated with unfamiliarity, which I may express to you, my friend, is quite associated with the movement of this shift in consciousness. Individuals are moving from the familiar to the unfamiliar.

BOB: Is it better just to accept your ability and trust in that?

ELIAS: Quite! And not discount yourself. Allow yourself to relax and not to judge yourself that you may be incorporating these beliefs or these influences or associations. They are real and they exist, and it matters not for you also incorporate choice. Therefore the mere acknowledgment of these beliefs, of these associations, and the incorporation of allowing yourself to relax and recognize that you also incorporate choice, you move yourself into a genuine expression of it matters not.” (Pause) [session 1184, November 18, 2002]

ELIAS: “Your orientation is quite influencing of your perception. For as I have stated previously, in a manner of speaking it is a type of lens which you view all of your world through.

GILLIAN: In one of the public sessions you said as an intermediate all I need to do is relax and allow. I’ve taken that sort of literally and remind myself when I’m creating confusion to allow myself my flow, the natural flow. Can you expand a little bit more on that relaxing and my natural flow?

ELIAS: In this, many times individuals that incorporate this orientation of intermediate express a tendency to force energy or to push energy within themselves, to be expressing more in alignment with individuals that incorporate the common orientation.

Now; how this translates many times is that the individual shall be attempting to analyze what they are doing and what they are addressing to objectively and attempting to express an analyzation of objective imagery, which is not quite natural to the movement and the perception of an intermediate individual.

In this, as an intermediate individual, you shall recognize that many times you may be generating movement and you shall know that you are generating movement, but you may not necessarily incorporate an objective identification of what that movement is. You do offer yourself an outcome, but you are not always aware of the process of how you arrived at that outcome.

Now; the push is expressed in attempting to force energy to engage the action of analyzation of how you produced your outcome. This is unnecessary, for this is not the natural movement of an individual that expresses this intermediate orientation. Your process, so to speak, in whatever movement you engage is a subjective process. This is not to say that you cannot objectively know what that process is, but what I am expressing to you is that it is unnecessary for you to objectively analyze the subjective process. In allowing yourself to relax within yourself, accept that this is the manner in which you naturally move and thusly merely allow the movement to occur. You manipulate...

GILLIAN: I think I’ve been doing quite a lot of that lately.

ELIAS: Yes.” [session 1203, December 08, 2002]

KIM: “There’s always been a problem that I’ve had about sort of – how should I put it – relationships, relating to people, shyness, such traits that sort of run in my family. My mother has the same thing, a tendency to withdraw, which I’ve had to deal with all of my life. I’d like some clarification about the source of that problem. Is it related to ... I don’t know if you talk about other lives. I think you have a different term for reincarnation. If you could talk about the sources of that a little bit?

ELIAS: Once again your definition of this action as a problem is a matter of perception. In this, I am not expressing to you that it is not quite real, for it is, but that it is not an absolute and you do incorporate the ability to alter your perception as you offer yourself more information.

Now; in this, you are correct – at times some actions that may be incorporated in an individual’s focus may be influenced by bleed-through energy of other focuses. This is not the situation in this scenario.

KIM: So this is something just beginning in this particular focus?

ELIAS: It is an expression that you incorporate within this particular focus and you also incorporate beliefs concerning it in a discounting manner. Let me express to you, this is associated with your orientation. In this focus, you incorporate the orientation of intermediate.

KIM: And what does that mean?

ELIAS: Within this physical dimension, as you agree to be participating in this physical reality, you also agree to participate within the design of this physical reality. Incorporated in the design of this reality is the expression of three different orientations. They are three different manners of perception. In choosing to participate in this physical dimension, you also choose in agreement to be manifesting at least times or in three focuses that you may experience each of these orientations. The orientation is, in a manner of speaking, a type of lens in which you view all of your reality, yourself, your world. It is the manner in which you interpret and interact with your reality.

As I have stated, there are three different orientations. I have offered considerable information concerning these orientations in the information that I have expressed with other individuals, which is available to you. Once again, you may also be inquiring of Michael as to a synopsis of these orientations.

But I shall express to you, one of the qualities of the intermediate orientation may at times be interpreted as shyness, but it is an inward focus. It is an expression of exploring experiences in one focus in which you generate much of your attention inwardly. This is not to say that you do not incorporate the ability to be interactive with other individuals, but it is not your preference to be interactive with large groups of individuals. It is your preference to be expressing an incorporation of time with yourself or with one other individual or smaller groups of individuals.

You interact much more easily with other individuals in smaller numbers, so to speak. This is a natural expression of yourself. It is not bad and should not be compared with other individuals that express differently.

KIM: You don’t see them very ... you mainly see the other individuals who do express, that are active and are much better. They seem to be more prevalent.

ELIAS: Quite!

KIM: I think they’re just more obvious. (Laughs)

ELIAS: No. I may express to you there are many, many more individuals that express the other two orientations, and both of those orientations are much more interactive.

KIM: But there’s a purpose for this orientation...

ELIAS: Yes!

KIM: ...over a large design, for individuals choosing to be this or that orientation?

ELIAS: Yes, you are correct. In this, it is important that you allow yourself to become familiar with yourself genuinely and recognize that the manner in which you express yourself and the manner in which you perceive your reality is not wrong merely for the reason that it is different. It is different purposefully, for this offers you a different manner in which you may be exploring this reality. You incorporate other focuses of yourself in other time frameworks in which you express the other orientations.

KIM: I see, which would be other lives, the way other people would put it, reincarnational existences.

ELIAS: Correct.

KIM: So overall my self, the whole self, would be focused in all three different...

ELIAS: Yes.

KIM: Okay, I understand. So it’s balanced, then.

ELIAS: Yes.

KIM: Because I used to try to force myself to be the opposite of what I am.

ELIAS: Which generates tremendous conflict, does it not?

KIM: Yes.

ELIAS: This is the point, my friend, of offering yourself information, that you may allow yourself a new acceptance of yourself and not continue to attempt to force your energy to be expressing in a manner in which other individuals express, for this is not your natural movement.

KIM: Thank you, I appreciate hearing that. Is this the same orientation, then, that my son has? Is it the same sort of thing?

ELIAS: No. This is a different choice. I may express to you that this small one incorporates the orientation of soft, which is also a less-expressed orientation, but it is expressed in more individuals in any give time framework than the orientation of intermediate.

The most expressed orientation within any time framework in your physical reality is that which I have labeled, so to speak, ‘common,’ for it is the most common. In any given time framework within your reality, most individuals within your world express the orientation of common.

KIM: How would you define, just briefly, soft? Is this highly sensitive or...?

ELIAS: The orientation of soft is an expression of perception in which the individual is very interactive.

Now; this is not to say that the individual may necessarily be very interactive in groups of individuals, although at times these individuals may be. But there is a natural expression of their energy in which they are most content and expressing an ease in their energy if they are continuously interactive with other individuals in some manner.

Now; these individuals also do express what you may term to be a tendency at times to be isolating of themselves and not necessarily expressing what you think of as a tremendous interaction with other individuals, but they continue to be interactive, nonetheless. This is not necessarily in action or in a communicating exchange with other individuals, but individuals that hold the orientation of soft express discomfort in aloneness.

Now; let me express to you, I have stated that they also do generate time frameworks in which they may be expressing an isolation of themselves, in a manner of speaking, and in that isolation, they continue to be interactive with some aspect of your reality that you distinguish or deem to be living, such as a creature or plants.

KIM: (Laughs) I’m getting him a dog. Do you think that would be helpful to him, to have a pet?

ELIAS: Yes.

KIM: Is that what you’re talking about?

ELIAS: These individuals are continuously interactive, but it matters not whether they are interactive with another individual or another living element.

They also generate an objective awareness and obvious connection to their world, which is quite influencing of their experiences. For, individuals that are soft orientation incorporate an awareness of their tremendous interconnectedness with all of your physical dimension.

KIM: It sounds as though we are opposites, then, as far as orientations.

ELIAS: Not necessarily opposites, but you are correct that there is a significant difference, and I am understanding your assessment of opposites.

KIM: And there’s a reason for this, though? I mean, a purpose that we chose each other as far as mother and child relationship?

ELIAS: Yes. Let me express to you, individuals that incorporate the orientation of soft move easily between individuals of intermediate and common. They may be viewed as the middle, so to speak.” [session 1208, December 11, 2002]

JANET: “I have several things that I want to talk to you about. I’m sitting here trying to figure out how it all flows together. I’m sure that somehow it does, but I wasn’t sure where to start.

You gave me my orientation last time, Elias, and you told me that I was intermediate.

ELIAS: Yes?

JANET: I’ve read as much information as I could find or could come across on the website about intermediate, but can you clarify for me how I create? I think I’ve seen where you’ve said that coming from that orientation of intermediate, they create not physically. Subjective versus objective – I don’t know exactly where I fit into that. What was that other comment you made that I wrote down ... you said intermediates focus attention through perception inwardly objectively.

ELIAS: Yes.

JANET: I wasn’t sure then how I create. I think you even said that intermediates focus on inward creations, could be expressed outwardly but they’re not creating of things.

ELIAS: (Laughs) I am understanding your confusion. This is an interesting orientation and at times is challenging to be explaining the manner in which you actually create within your objective reality.

Now; let me clarify. Do you recognize within your focus that you may be, in your terms, moving through some issue or some challenge – and you may be engaging a thought process in relation to what you may assess that you are addressing to – but regardless of what you think, it may appear to you that you may generate a struggle with a certain subject matter for a time framework and eventually emerge in a manner in which the subject is no longer an issue, but you are not quite sure objectively how you accomplished that?

JANET: Yes, I am aware of that.

ELIAS: (Laughs) This is an example of the manner in which individuals of this orientation move, for the addressing to any particular issue or challenge is generated subjectively. Therefore, the individual may be occupying their attention with a particular subject matter and it may appear to the individual that it is an on-going issue for a time framework, and thusly almost magically in an instant, the issue is no longer an issue, and the individual is slightly puzzled in how they accomplished that action. But it matters not, for it has been accomplished.

In this, when I express to any of you incorporating this particular orientation that you do not create outwardly, I am not expressing to you that you do not create a reality objectively in similar manner to all other individuals, for you are participating in this physical dimension and you are participating in relation to its blueprint. Therefore, you do express beliefs, you do generate outward expressions, you do create objective movements and even objective manifestations in like manner to all other individuals. But the manner in which you move within your focus is somewhat different, for you are not always objectively aware of how you accomplish certain actions within your focus.

Now; I may express to you that individuals incorporating this particular orientation are less attached to the belief, in a manner of speaking, that thought creates reality or precedes reality, for individuals that are intermediate are aware that it matters not how much you may be incorporating concentrating your attention upon certain thoughts, that this is not necessarily what may influence what you create. Therefore, individuals incorporating this orientation do not incorporate that action as much as individuals of the soft or the common orientation.

For example, some individuals may be expressing the thought process of ‘I wish to win the lottery, and if I incorporate continuous affirmation in thought that I shall create winning the lottery, I shall influence my reality and I shall create that, for I shall convince myself that I believe this.’ I may express to you, many individuals incorporate actions such as this, not recognizing that it matters not how often they incorporate a thought, this is not a mechanism that generates reality but rather merely interprets it or translates it objectively. This generates disappointment in many individuals, for they do not create what they think.

Whereas, generally speaking, although there are always exceptions, individuals incorporating the intermediate orientation do not concern themselves with this type of expression, for they are aware – in somewhat of what you may term to be a pessimistic manner (laughs) – that regardless of what they may be thinking, this is not necessarily what they shall actually create.

Now; the pessimistic aspect of that expression is merely influenced by the individual’s beliefs and their tendency to be discounting of their abilities, in comparison that they generate within themselves, in relation to other individuals. intermediate individuals generate a considerable expression of comparison of themselves and other individuals, but as in any expression, they are not absolutes and therefore may be perceived in different manners, which create quite different realities.

Therefore, in understanding what your natural expressions are, you may recognize that it is beneficial to you to not be concerning yourself with what you THINK you might create, and rather recognize that thought does not generate reality and acknowledge yourself rather than discounting yourself in recognizing that you are incorporating one less step in how you create your reality.

JANET: I needed that. Thank you! (Elias laughs)” [session 1272, February 14, 2003]

JOE: “I guess we can talk a little bit now – I think we have about ten minutes left – more about the orientation of intermediate. I’ve read a lot of the transcripts on the website and I’ve gotten a lot of information, but I don’t really fully understand it very well. If there’s anything you have to offer me in relation to that, it would be much appreciated.

ELIAS: What is confusing to you?

JOE: I think I have this tendency to go to one absolute or the other. I’m trying to figure out, as far as obviously being an orientation that’s different from most other people, exactly how I fit that into the mass expression. I go from the extreme of not having any interaction at all, to interacting but not really knowing if this is what I’m supposed to be doing, so it’s very confusing.

ELIAS: Do not concern yourself with what you are supposed to be doing, for this is a dangerous snare and it is a manner in which you may merely be discounting yourself. You do not incorporate the same orientation as what you view as most individuals. Therefore, your perception is different, but it is valid.

It is pointless to attempt to conform yourself to other individuals. This shall merely generate conflict and shall serve as a tremendous discounting point within yourself. Therefore, allow yourself to relax and recognize that you do perceive differently from other individuals and that is not wrong. You may participate within your society in the manner in which it is comfortable to YOU.

JOE: So it’s not a matter of not interacting within society, but interacting in a way that I’m comfortable with?

ELIAS: Yes, and also allowing yourself the freedom of your expressions in time frameworks in which you do not choose to be interactive. For individuals that incorporate this orientation of intermediate do also incorporate time in which they prefer to be not interactive.

JOE: I definitely know that for sure. That’s something that I think nobody has ever really understood about me. I never really had an explanation for it; it was just something that was.

ELIAS: It is a natural expression of your orientation.

Now; I may express to you also, for the most part, although there are exceptions, but generally speaking individuals that incorporate this orientation of intermediate do appreciate creating an intimate relationship with one individual. But even within that there is an expressed comfort if the other individual understands and incorporates an allowance for you to be generating your own movement in alone time frameworks.

JOE: So it’s not necessarily a factor of the other person being also of the orientation of intermediate, but perhaps just them understanding why I am the way I am?

ELIAS: Yes.

JOE: From reading a lot of the information in the transcripts, I kind of got myself caged into this thing of if the other person is not intermediate, it’s impossible.

ELIAS: No, this is quite incorrect. But it is important for you to understand your language and allow yourself to be comfortable in your natural expression and not discounting yourself. It is significant, [and] in that, you shall generate an energy outwardly which is helpful to an individual that you may be incorporating a relationship with to be understanding.

JOE: That makes a lot of sense.

Being this particular orientation, I’ve run into a lot of conflicts as far as work is concerned, like having an occupation that brings in money and that whole thing. I have so many different varied thoughts about it. We don’t have a lot of time left, so if you could just maybe offer me some small little thing that I can work from, that would be helpful.

ELIAS: What would you identify as the most affecting expression in relation to employment?

JOE: I’m not sure of the question.

ELIAS: In your work environment, what is the most affecting of you in a conflicting manner?

JOE: I get bored, if that makes any sense. I get so very bored sometimes and disinterested. No matter what I’m doing physically, it doesn’t feel very fulfilling.

ELIAS: And this is generated for you are not offering yourself the freedom of your creativity. You are limiting yourself. This is not necessarily associated with a particular job, but your restriction of yourself and not allowing yourself to be expressing yourself in your creativity.

JOE: It’s very confusing for me, because from the information that I’ve read, the orientation of intermediate concerns not necessarily creating physically. That’s confusing for me because as far as actually doing things, I seem to have the ability that no matter what it is that I have to do, I have the ability to do it pretty easily; but I just have no interest in doing it.

ELIAS: For you are not allowing yourself that creativity. An intermediate individual expresses much of their creativity not in actual physical productivity but within their expression. This is not to say that you cannot or you do not create products, but it is more significant to you to be generating an expression of yourself in association with what you do with your job.

JOE: I’m not a hundred percent sure that I follow you there.

ELIAS: Regardless of what your job may be – it may be in generating a particular product or item, it may be in association with generating sales, it may be in the accumulation of products, it may be in interaction with other individuals or creatures or plants, it matters not – what is stimulating to the individual that is intermediate is HOW they express the interaction, HOW the creativity is expressed within yourself. Not necessarily the outcome, but how the process of the expression is expressed outwardly in relation to yourself. For the association and the concentration is not necessarily in relation to other individuals or things or any manifestation. It is how you reflect yourself outwardly.

JOE: Would it basically then be whatever I am doing, I’m doing it from the viewpoint of what does this mean to me?

ELIAS: Yes!

JOE: I can understand that, then, for sure.

ELIAS: And how are you expressing yourself – what are you allowing yourself in your freedom and are you satisfied with your own expression – not necessarily with whatever you are creating in relation to your job.

JOE: Interesting. All right, Elias. I think our time’s just about up. It’s been a very fascinating and somewhat exciting conversation. (Elias chuckles)” [session 1341, May 12, 2003]

ELIAS: “... Cooperation does not require agreement. You may cooperate with each other and not necessarily agree. It is the acceptance of difference.

As an example, you may be engaging conversation with another individual and perhaps each of you incorporate very different opinions.

Now; your opinions are reflections of your preferences, and your preferences once again are preferred beliefs.

Now; you may incorporate one opinion and the other individual incorporates another opinion, and in your assessment these two opinions may appear quite polarized or, in your assessment, quite opposite.

Now; you may continue to engage conversation without conflict – which how often do you create that? Not very, I may express! – you may without conflict continue to engage your conversation and your discussion, and not agree with each other and accept each other’s differences, and experience within yourself no push to be comparing, to be attempting to convince, to be overriding the other individual, to be dismissing the other individual. And do not confuse acceptance for dismissal, which is quite commonly expressed: ‘Oh, I accept what you are expressing, but I view the situation differently,’ and you dismiss them. ‘You may think what you think, and you may express what you express and I shall express what I express, and we shall agree to disagree,’ and you deceive yourselves into thinking that this is acceptance, and it is not.

Acceptance is a genuine lack of judgment. For in your expression of ‘you may think what you think and I may think what I think, and we shall agree to disagree,’ you are continuing to view your opinion as right and their opinion as wrong, but you are agreeing not to argue. You are agreeing not to challenge each other.

You are agreeing not to engage conflict, but you continue to hold to your judgment that the other individual continues to be wrong and you continue to be right, and it would be lovely if the other individual would change their opinion (laughter), and therefore you may discuss in harmony and you shall avoid conflict naturally and easily, rather than disengaging the conversation with this twinge continuing within you and your concentration continuing on the conversation as you depart and thinking, ‘That lunatic! How may they view in this manner? Ridiculous! They are obviously not informed.’ (Laughter) ‘This individual is an idiot, or they are obviously uneducated or merely stupid.’

(Ironically) No judgments in this! (Laughter) Abounding with acceptance, are we? For these are your truths and truths are absolute, but there is little freedom in your truths.

Freedom is expressed in recognizing what your truths are and daring to expand your awareness and risk that you are not right – but you are also not wrong. They are merely your truths, and it is unnecessary to compare or to convince, for in both you discount yourselves and you discount the other individual also.

Comparison is a dangerous game, and it always discounts yourself. Even if you are comparing and elevating yourself, that you compare yourself to another individual and you deem yourself to be better than the other individual in your comparison, you are discounting yourself in that also. For what do you experience if another individual elevates you above themself in comparison? Does this...

BALBINA: It is disagreeable.

ELIAS: Correct. Are you accepting of that or are you automatically receding from that type of expression? For you automatically feel within you that this is a discounting of yourself for it is a discounting of themselves, and your truth is to be equal – which is another truth that is not true, for you are perhaps equal that you are all consciousness, but you are also all unique.

You equate equality with sameness, and you are not the same. You are all different; you are each unique. Therefore, in your terms, you are not equal. You are not the same.

BALBINA: But the same value.

ELIAS: Do you value the same? No.

BALBINA: No, if each person or focus is the same value, we would say we are equal.

ELIAS: You are all consciousness. ‘Value’ is not necessarily associated with consciousness. That is associated with perception, and perception is an objective expression. Perception is associated with objective realities. There are many areas of consciousness that incorporate no objective expression, for they are not physical. They are subjective.

‘Worth’ is an inherent expression within consciousness.

BALBINA: Yes, and that was ... okay.

ELIAS: ‘Value’ is an individual expression associated with your preferences, and even with what you deem not to be your preferences – but they may be your preferences. They may merely be another angle of your preferences. For you view the word of ‘preference’ to be positive and you view the word of ‘value’ to be positive. Preference and value are neither positive or negative. They are neutral, and they incorporate both.

At times you view suffering to be of value, which is not in your assessment positive. At times, you view struggle to be of value. You even view pain to be of value at times. Therefore, once again, no absolutes. For if value is positive then pain is positive, for pain is valued at times.

If value is positive then struggle is positive, for you value struggle also. If you work hard you shall reap your rewards and they shall be more valuable, for you have incorporated struggle to attain. If you incorporate no struggle to attain, if it is easy to attain, the value is less.” [session 1398, July 19, 2003]

BEN: “One of the things I thought we could talk about was a bit about orientations. I think that I kind of have a handle on orientation, maybe because there’s only three of them, but I think I kind of know what they mean and I also have my own ideas about the differences between them. For the most part, I don’t really think I can imagine what it would be like to be intermediate.

ELIAS: Very well.

BEN: So it’s that kind of thing where I don’t know if it’s a distortion that you start making generalizations about things – soft people are like this, common people are like this, intermediate people are like this.

ELIAS: And what would be your assessment of each of these orientations?

BEN: Well, for example, I had said that from my experience from knowing or associating with soft people, I think that soft people have a special relationship to time, as I call it. (Elias chuckles) I think it manifests itself different ways individually, but they just seem to have a different... Their relationship with time is different to everybody else’s.

ELIAS: And how would you describe or explain the difference in their relationship to time as in association with an individual of the common orientation?

BEN: It just seems to be different, because the soft people that I know, they’re always late or they can’t commit to anything or they blow people off or this kind of thing – not that common people can’t do those things – but it just seems their relationship to what time it is and how long things take and that kind of thing is just completely different from a common person. common people are just more logical about it. I don’t know.

ELIAS: Interesting assessment. I would express to you that I would assess that their relationship with time is not necessarily so very different from your own, but their relationship to structure may be significantly different, which may involve expressions of time. For generally speaking, individuals of the soft orientation are less structured or less responsive to structure. They may incorporate some structure, but they incorporate less of an association with the value of structure, so to speak, or discipline.

BEN: Can you give me an example or kind of explain to me what you mean by structure?

ELIAS: I shall incorporate your example of time. Individuals that incorporate the orientation of common, and also many individuals of the intermediate orientation, incorporate what you may term to be a value or a respect for certain structures, certain guidelines, certain rules that incorporate a discipline within their movement, a structure of their day in which there is a discipline and somewhat of a rigidity that offers a comfort or a security, so to speak, for it generates guidelines that are dependable.

In association with time, it is comfortable for individuals to be setting guidelines in association with time: to be punctual, to be incorporating specific periods of time in association with different tasks or with different engagements. This rigidness or structure in relation to time allows the individual to move in manners in which they may express that comfort in not concerning themselves with an intentional expression of discipline. In a manner of speaking, it requires no thought; therefore, there is an element of comfort. There is no effort in planning, so to speak, for it is expressed naturally to incorporate this structure.

If you engage an appointment, you set a specific time to be engaging that appointment and you set a specific time framework in which you shall continue that appointment and a specific time in which you complete the interaction or the action that you are engaging in the appointment. You set specific times in which you generate specific actions, or you generate somewhat of a flexibility in the amount of time that you shall engage certain activities or within certain hours. But generally speaking, you incorporate time in a manner in which it sets a routine and that is familiar and comfortable.

Generally speaking, although individuals incorporating the soft orientation do incorporate many similar actions within your societies and within the structure of the society in relation to employment and entertainment and social activities, they are less observant of the structural aspects of what they do. Therefore, they may at times incorporate somewhat of a rebelliousness in association with the official structures that are incorporated within your societies, which also generates this feeling within themselves that they do not fit or that there is some wrong expression occurring with themselves, for they do not flow as naturally with the confines of the structures that are set in place or the rules that are set in place en masse. This is expressed more obviously in social situations in which they do not expect themselves to be as structured as they expect that they must be in other situations. Are you understanding?

BEN: Yes. (Pause)

ELIAS: And what would be your assessment of the intermediate orientation?

BEN: You mean as far as structure is concerned, or in general?

ELIAS: In general.

BEN: Maybe it’s because we call it orientation, there’s certain generalizations that I find myself falling into or other people fall into, where you think that soft people lean in the direction of being or appearing gay. You know, it’s like something about imagery or something. So in some senses, I associate the imagery of intermediate to be almost like hermits and nuns or something else along those lines. Even though that may have nothing to do with their preference, there’s a certain amount of imagery that I associate with that orientation.

ELIAS: I am understanding.

Now; this also is a misunderstanding, and I may express to you that it is a frequently expressed misunderstanding and that there are many individuals that generate a similar perception of the intermediate orientation. One of the reasons that this is automatically expressed in this type of perception is that you automatically generate an association of ‘focusing attention inwardly’ as meaning isolating, or as you have expressed, being alone and not being as interactive.

Generally speaking, with intermediate individuals this is not the situation. Many individuals incorporating that orientation engage employment that is quite interactive, and in their individual interactions they generally enjoy being quite interactive but not generally in large groups. They generally prefer to be interactive in small company.

BEN: I guess it was actually almost easier to understand orientation back in the days when you used to just say ‘male,’ ‘female,’ and ‘other.’ (Elias chuckles) I can kind of almost imagine where you would say if you’re going to focus in this dimension you have to do it at least three times, because you’ve got to see what it’s like to be male, you’ve got to see what it’s like to be female. So to me, the fact that the difference in orientations not being as obvious as gender, if this is true and this has been like this through the whole history of whatever, there must be other things that we have associated with these three orientations. We just never called them that.

ELIAS: Yes.

BEN: The only thing that was new was you gave them new labels.

ELIAS: Correct.

BEN: It’s so hard for me to imagine that the orientations are so different and that living a life as a particular orientation is so different that you’ve got to try it the other way too. I know you talked about it being about perception and the way we create reality, but it’s kind of hard for me... It’s easier to have an idea when you think it’s about gender, because I would know how different my life would be if I was female. But it’s hard for me to imagine what if I would have had the exact same life except I was intermediate. It seems like I don’t know what that means.

ELIAS: Let me express to you that the identification of these differences in perception was not inaccurate in my offering of them as male, female and other, but I also was aware that expressing it in that manner would incorporate within all of you much more distortion than it would to be generating entirely different terms to be attaching to these three orientations.

As I have expressed many times previously, within your physical reality one of the elements of the blueprint of it is duality, and in that duality, there is an attachment of gender to all of your manifestations, not merely your physical forms. You attach an association of male and female, or gender, for this is familiar to you, to all of your energies.

In that, there are different expressions of energies which are significantly different from each other that present different experiences and different perceptions. You are correct; if you are manifesting as a male gender, your experience is somewhat different from that associated with the female gender. But you also recognize that incorporating a male gender and different preferences from the masses or the majority, your experiences are also different from certain male experiences. Therefore, there are more expressions of energy and it is not as black and white as it appears to be.

In this, the reason that you associate soft individuals as incorporating a preference or a choice of homosexuality is the energy. The expression of the energy that individuals of the soft orientation present is a similar or familiar type of energy that you objectively associate with individuals that express the preference or the choice of homosexuality. It is not so dissimilar to your automatic associations with intermediate individuals and generating a perception that they are more quiet or that they are more isolated or that they are less interactive. For you generate certain familiarities with terms and with energy, and therefore you express generalities concerning your assessment of what this group of individuals generally expresses.

Now; there are some general qualities or expressions that are incorporated with each group associating with their individual orientations, commonalities that, generally speaking, most of the individuals that incorporate a particular orientation will express in some manner. But those generalities, first of all, are not a rule, and secondly, they are not generally the generalities that you assess them to be.

BEN: For an example, let’s say a hundred years ago people notice these differences in orientations. They’re not thinking of them in those terms, but still people have known since the beginning that these things exist; they kind of see what it is. What kind of labels or words would people use to distinguish these orientations without really thinking of it in those terms? (Pause)

ELIAS: Within different time frameworks, individuals have generated different types of associations with these lenses, so to speak. I may express to you, generally speaking individuals that are of the common orientation have generally been viewed as strong, as ambitious individuals, as productive individuals, and the type of individual that most individuals strive to be, the ideal.

Those individuals expressing the intermediate orientation would be viewed as interactive but frail, not necessarily in physical frailness but in an association of energy and the manner in which individuals have, or masses have, generalized with different personalities. What would be viewed, rather than an identification of an orientation, would be groups of personality types. That would be what individuals would view and associate with. In this, in recognizing that most intermediate individuals are more comfortable in interaction with quite small groups or in couples, so to speak, and that they display outwardly a type of energy which is interpreted by other individuals as an unsurety, an uncertainness, they would generally be viewed as more frail, not as strong as individuals of the common orientation.

Individuals of the soft orientation have been viewed somewhat as misfits, that in your common vernacular they appear more scattered and moody.

BEN: But they also seem to gravitate to the center of attention.

ELIAS: Yes.

BEN: See, that’s another generalization that I make is I think that most of the soft people I know can’t stop talking.

ELIAS: This is a quality associated with their interactiveness. If they are interactive with other individuals, they do incorporate a tendency to be quite interactive; but they also incorporate a quality which motivates them to engage significant time frameworks in what you would view to be isolation, in which they are not interactive with other individuals. But they are interactive; they are merely not interactive with other individuals. In general assessment, they themselves and other individuals of other orientations view these expressions to be somewhat of extremes, and therefore they view themselves, and other individuals view them, to be more moody and incorporating more of a scattered energy, not appearing to be quite as directed as other individuals, changeable.” [session 1503, February 01, 2004]

JOE: Going along with orientation questions, I’ve had some recent experiences which you may or may not be aware of; I’m not certain, but we’ll talk about that a little bit more. I have had impressions that there are an unusually large number of intermediate and soft people in my immediate family. Is this impression accurate?

ELIAS: Accurate, although I would not necessarily express that that is unusual.

JOE: I would say more or less in the context of the number of intermediate, soft and common people that are in this physical reality being expressed.

ELIAS: Yes.

JOE: My interpretation of it is about 11 or 12 percent intermediate, 20-some percent soft, the rest common. My impression is I have an intermediate brother, an intermediate sister, a soft brother, a soft sister, two intermediate aunts, an intermediate uncle, and my grandfather was intermediate. It just seems to me very unusual that there would be that many intermediates involved with one family, as we are less common than other orientations.

ELIAS: I am understanding, although this is also the choice of the individuals to be grouping themselves in this manner, which offers somewhat less conflict and somewhat more of an ease in understanding, and less of a tendency to be imitating the common orientation or less of a tendency to be comparing with the common orientation – not that that is not generated entirely, but there is less of a direction in the supportiveness of the group in their interaction and their understanding of their languages.

I may express to you also, as I have previously with other individuals, the soft orientation is somewhat easier to be interacted with by the intermediate orientation. Although there are some strong similarities between intermediate and common in how they express, the language of soft is somewhat easier to be interpreted by an intermediate individual.

JOE: Would that have a lot to do with what motivates decisions and choices in those two orientations?

ELIAS: Somewhat – not entirely, but somewhat.

JOE: Sticking with orientation, my ex-girlfriend Nicole, one of the recent experiences that I’ve had, I’ve had the impression that she has temporarily altered her orientation. Can you verify that, or is that something that I’ve misinterpreted?

ELIAS: First express to myself what you generate in assessment of that type of expression.

JOE: I’m not sure what your question means.

ELIAS: What influences you to generate that type of evaluation?

JOE: That’s a pretty easy question to answer. I suppose believing that if you are the same orientation it would be much easier to interact in an intimate relationship, so perhaps there was some influence there.

ELIAS: Not necessarily. This is a misconception associated with misinterpreting information concerning these orientations. Although individuals incorporating the same orientation speak the same language, so to speak, or view their reality through the same lens, this is not to say that the coupling of the same orientation is always more effortless, for it is dependent upon the individuals.

Now; as I have expressed previously, there are some snares, as you may term them to be, with the soft and the intermediate orientations in coupling with another individual of the same orientation. They may understand each other’s language, but there are some qualities or some expressions of each of these two orientations that may generate some friction between the individuals. As I expressed initially that if individuals within a relationship are coupling themselves together with another individual of their same orientation and that this shall create or generate an ease in their interaction, that also incorporates a prerequisite. The prerequisite is that each of the individuals within the relationship incorporate a genuine awareness and familiarity of themselves and are genuinely holding their attention upon self.

Now; generally speaking, most individuals have not quite moved into that type of an expression yet, in most couples. Individually perhaps so, but in relationships this is a very unfamiliar expression. Therefore, most individuals have not quite moved into that type of an awareness in association with romantic relationships.

Now; at times incorporating two different orientations, dependent upon the combination and the individuals, may generate more of an ease. For in the incorporation of those differences, there is also an allowance. The allowance is expressed in that the different orientations recognize that they are not entirely familiar with the other individual’s language. Therefore, there is more of an allowance of flexibility and compassion. There is more of an allowance in supportiveness, for there is less competition.

In coupling with the same orientation, many times there is a significant opportunity to generate competition and comparison, for there is an awareness of the similarity. But this also many times generates expectations.

JOE: Like who is expressing better?

ELIAS: Somewhat, or it may be expressed in recognizing your own expressions and expecting the other individual to express the same, which may not necessarily be conducive to the other individual. For, your orientation is one aspect of you, your beliefs are another, your personality is another, and your focus type is another. Although your orientation quite strongly influences your perception, there are other factors that create you as you and how you express yourself. Your beliefs are quite integral in these expressions, and your expressed beliefs may be somewhat different from another intermediate individual’s.

JOE: Let me get this question right. We’ll make it a two-part question. Was my impression of that particular situation correct as far as her altering her orientation temporarily, and if so, interactions that I have had with her since that time... I have noticed, even if her orientation is the same as mine, that there are still some very large differences in expressed beliefs and preferences between her and me.

ELIAS: I may express to you, to the first element of your question, no, she has not altered her orientation, and to the second element of your question, yes, you are correct, you do incorporate differences in preferences and in expressed beliefs.

Now; that may not necessarily generate conflict. That is dependent upon you.

JOE: That was one of the things that I really took the time to sit down and talk with her and listen to what she was saying as far as her direction that she wanted in life and things that she wanted to do. I really felt like for the first time talking to her that I actually heard what she was saying as opposed to hearing it and immediately trying to figure out how I could change what she wanted.

ELIAS: Which is significant. That is significant widening and allowing yourself to genuinely be paying attention to yourself, which allows you to pay attention to her also, and to recognize that differences are not absolutes and that you may be cooperating with another individual in association with differences and not incorporate judgments or the threat within yourself that if you are not generating sameness you shall be expressing conflict. These are strong truths, but they are not true. It is significant that you allow yourself to recognize your preferences, your expressed beliefs, your choice of directions, but also to recognize that the difference expressed by other individuals is not threatening.

JOE: I really felt like, okay, this is what it is and that’s just fine.

ELIAS: Acceptance does not require agreement.

JOE: It’s weird too, because I kind of felt like... I guess agreement’s not the right word, but I kind of understood why she wanted to do the things that she wanted to do, and I never really understood that before. So, it was a very freeing feeling.

ELIAS: And this is an expression of evidence of your own widening.” [session 1558, May 04, 2004]

KEN: “Orientation – I got through some of the early material on that, the male/female/other, and now I got started with common, something-or-other, and then soft. Soft feels right to me.

ELIAS: Yes.

KEN: Part of it that made me feel even more right was when Lynda outside was talking about integrating the subjective and objective, that that’s what soft does but the other two don’t.

ELIAS: Yes.

KEN: What was the third one?

ELIAS: Intermediate.

KEN: So common, intermediate and soft.

ELIAS: Yes.

KEN: One thing I’m not sure about, I’m not even sure what the website gets in there, is how did it progress from male/female/homosexual to common/intermediate/soft?

ELIAS: First of all, the identification of male/female/other was not associated with the choice of homosexuality.

KEN: That is a choice I did not make, but I still feel “other.”

ELIAS: Correct. But the identification of male/female/other is associated with what you create within the blueprint of this physical reality. You create genders. One gender is male; one gender is female.

Now; you also create the possibility of the combination of male and female as another gender. That is the identification of male/female/other.

Now; the reason that it is associated with these orientations is that within the blueprint of your physical reality, you assign energy to these genders. You associate gender with all of your reality in some capacity.

KEN: In this lifetime or focus.

ELIAS: Yes.

Now; in that, one energy is male. The male energy is represented by the intellectual. One energy is female. That is represented by the intuitive. The third, the other, would be what you would term to be in the middle. That would be the soft. The common is associated with male energy; the intermediate is associated with female energy; the soft is associated with both.

KEN: The word “soft” comes from the feeling of a person’s life or something like that, or how is that?

ELIAS: I chose these terms as common, intermediate and soft, for the common is obvious – most individuals are of the common orientation, therefore.

KEN: Even people in female bodies?

ELIAS: Gender matters not. Gender is not associated physically with orientation. Most individuals within your physical reality are of the common orientation. It is the dominant orientation.

KEN: That’s because society uses the intellectual and almost discourages the intuitive. Is that part of it?

ELIAS: Somewhat, but it is somewhat the reverse. The common perception is what creates your society, for they are the majority.

KEN: (Laughs) Chicken and egg!

ELIAS: Now; as I have expressed from the onset of this forum, in agreeing to be physically manifest within this physical reality and choosing to participate, you agree to manifest at the least three manifestations, and the reason is to experience all three of the orientations.

The intermediate orientation in some manners is somewhat in-between. The common orientation, were you to set them in groups in a line formation, the common would be in one position. The intermediate would be in the center position.

KEN: And then soft would be on the other side?

ELIAS: Soft would be in the other end position.

Now; in that, the intermediate is less dissimilar from the common. Although they do express their own unique perception, they do generate some similarities to the common orientation in behavior and in expressions. The soft displays less similarities to the common, and therefore, the choice of choosing the term of “soft” in being an expression of no distinction, or little distinction, of objective and subjective.

In this, these three orientations do incorporate some quite distinct differences, and the two of the intermediate and the soft generally do experience some sense of oddity, that they do not seem to quite fit into the officially accepted reality.

KEN: That is for sure! (Laughs)

ELIAS: For they do express differently than the general collective, which would be the common.

KEN: By the way, when I saw the word “soft” being used, I was reminded of myself as a very little kid, that my favorite color was yellow and I called the color yellow “soft.”

ELIAS: I am understanding.

KEN: That was very interesting. (Elias chuckles) Now I like blues and stuff too, but I did bring a yellow shirt here, so I’ll be wearing that tomorrow.

ELIAS: Very well. (Chuckles)

KEN: Lynda was saying that intermediates experience the subjective and don’t have any interest in putting it out to the objective. Is that how the difference...?

ELIAS: Not necessarily. Intermediate individuals process information subjectively, and in that, they are not necessarily objectively aware of HOW they process information. In their experience, it appears to them that they merely in a moment offer themselves an awareness of their conclusion, but they do not incorporate an objective awareness of the process that they engage to generate that conclusion or that product. Many times this is somewhat frustrating...

KEN: To them or to others, or to both?

ELIAS: Somewhat to both, but more so to the individual that incorporates the intermediate orientation. For as is the situation with most individuals, they attempt to be generating in the same manner as the common, for that is deemed the norm. An intermediate individual generates tremendous difficulty in accomplishing that type of action, for they do not incorporate, generally speaking, an objective awareness of what they are processing.

KEN: I guess the difference with me is that I do my subjective experiences but then I have my journal and write out what I did...

ELIAS: Yes.

KEN: ...and I have my dream and I write down the dream.

ELIAS: A soft individual incorporates an awareness of both. They incorporate the awareness of the objective and the subjective, and they express both. Common individuals, generally speaking, do not express the subjective, or do not incorporate much of an awareness of the subjective, for their attention is focused upon the objective.

KEN: Now, obviously they dream like anybody else...

ELIAS: Yes.

KEN: ...and they would obviously have things happen to them or experience subjective types of experiences...

ELIAS: Yes.

KEN: ...but they end up just letting it go or not even trying to bring it into...?

ELIAS: Not necessarily. It is dependent upon the individual, but they incorporate a different action in that.

In dreams, you are generating a subjective action. But in the recall of dreams or the awareness of dreams, you are engaging your objective awareness in association with your subjective awareness. Therefore, you are engaging them both simultaneously, and you incorporate an awareness of engaging them both. A common individual may recall dreams and may generate that quite easily, for that is an objective action, but the common individual shall be more literally concerned with the imagery of the dream.

KEN: It would be more important to them to interpret the dream regarding what is going on in their life, I guess, maybe.

ELIAS: What the significance of the imagery of the dream is in relation to what they are generating objectively, yes, and they interpret the imagery much more literally.

KEN: Like if they see another person in the dream, and of course, the other person is very likely just an aspect of themselves...

ELIAS: Correct.

KEN: ...because mutual dreams do happen, but not that commonly.

ELIAS: They would interpret the other individual as literally being the other individual, and question...

KEN: “How dare you show up in my dream!” (Laughs)

ELIAS: Or perhaps question the meaning of why they presented that particular individual in their dream imagery. They are quite literal concerning the imagery.

A soft individual recognizes the dream imagery as being equally as abstract as waking imagery, and therefore is not as literal in translating of dream imagery and generates more of a periphery in association with their dream imagery, incorporating more allowance for interpretation, abstractness, and also for feeling and what feeling an element of the imagery generated. Therefore, there is more of a symbology rather than a literal interpretation of dream imagery.

KEN: Now, an intermediate person would be very... It would be hard for them to recall a dream?

ELIAS: No. Intermediate individuals engage considerable dream imagery. They incorporate considerable dream activity, for this is a subjective action. They do many times recall their dream imagery also, although their dream imagery may appear to be somewhat more abstract than that of the soft, for they are attempting to translate the subjective action, and that may not necessarily translate accurately into physical expressions.

KEN: The intermediate is actually likely to have as rich, if not even richer, dream lives. They just may have a little bit more of a difficulty in interpreting.

ELIAS: Yes. They integrate more of a challenge in generating an interpretation of their dream imagery, but they do generally incorporate considerable dream activity.” [session 1741, April 01, 2005]

ELLA: “Let me ask you a question. I just go through my day and I interact with people and I’m noticing, as you suggest. I’m noticing that I generated a judgment. So I’m telling myself I generated a judgment and I should go home. I basically offer myself information of every action that I take during the day.

ELIAS: Yes.

ELLA: Okay, I’ll do that. (Group laughter) What would that result in at the end of the day? It would seem in my subconscious I would process all of this information...

ELIAS: You are continuously processing...

ELLA: I understand that, but even by noticing the result without self-analyzing or without putting a judgment on myself, it helps me somewhere in the purple center. (29)

ELIAS: Yes, it is beneficial, for what you do for the most part is not notice most of what you do. The mere action of noticing what you are doing is enough. That shall spark subsequent evaluation. It shall offer you information concerning what you do, what motivates you, and it allows you to become more familiar with you.

All of you may generate a thought that you know yourselves very well. I may pose many questions to each of you, and I may express to you that for the most part the likelihood that with any of my questions you would answer, ‘I don’t know,’ for you do not pay attention.

But if you pay attention to what you are doing even in one day – without analyzing, merely noticing – you do offer yourself considerable information. For even without analyzation, you surprise yourself and you express in that noticing, ‘Ah, I have not recognized that I do that previous to this moment.’

ELLA: I think it’s helpful to me to make a friend of an enemy. Again, I talked to my friend about what I started noticing, and she affirmed that I am reflecting to myself what I am doing, projecting insecurity and receiving insecurity in a way of fear and negativity back. And I reversed it...

ELIAS: Yes.

ELLA: ...at this point in time. I don’t know in the future what will happen, but that definitely helped. I might not always realize how well I’m doing that or am I doing it, but that was a conscious effort that I take.

ANON: Is that influenced largely by our orientations, too, like the way people are able to notice and the difficulty that these guys are talking about? Couldn’t that also be because different orientations might make it a little more difficult?

CHRISTINE: Or you would do it in different ways?

ELIAS: Yes, there would be a difference. It may not necessarily be more difficult or more easy for different orientations, but it would be expressed differently.

There is more of a tendency with common individuals to be projecting outwardly and focusing upon what they are doing, in actuality, in a more challenging manner. The challenge for common individuals is that they don’t recognize generally how they actually ARE paying attention to themselves as they are paying attention outside of themselves. Common individuals incorporate a tendency to move in the either/or – either I am paying attention outside of myself or I am paying attention inside of myself, but not both.

Intermediate individuals are continuously questioning whether they are paying attention to themselves or not, or they are expressing that they are paying attention to themselves but they do not quite understand what they are paying attention to and attempting to evaluate – what is it that I am paying attention to, or what is it I am supposed to be paying attention to? For they are quite adept at paying attention to themselves, they merely do not understand which element of themselves to pay attention to. (Group laughter)

Soft individuals confuse themselves tremendously, for they are paying attention to themselves and paying attention to outside of themselves and attempting to juggle both – which is more important or which is more significant, the outside or the inside? They are continuously occurring and you are continuously paying attention to both, but one must be more significant than the other and the evaluation of that may be quite confusing, especially if the inside is not matching the outside. Therefore, there is a continuous attempt to match the outside with the inside, which also may be quite confusing. For the outside is abstract and it DOES match the inside, but the soft individuals are not always recognizing of that for the outside is so very abstract.

Therefore, it is not necessarily a matter that any one orientation encounters more difficulty than another in this evaluation or in noticing. It is merely that you notice in different manners and you process in different manners, and therefore you have different challenges of what to pay attention to.” [session 1742, April 02, 2005]

LYNDA: “I’ll start with the first question:

“Hi, Elias and Mary. Thanks for providing information all these years. What I can’t seem to wrap my head around is the issue of infertility. As I know I create my reality, I can’t come to terms with creating somebody else’s. In essence, getting another focus to want to ‘join with me in having a baby’ sense. I know I can build my family other ways, and that’s fine, but I wonder if it’s all just the same. In other words, what I concentrate on is what I get, and I am possibly concentrating on struggle.”

ELIAS: Very well. This is somewhat of a complicated subject, for there are many variables and aspects to this subject. It is not as black and white as it may seem.

Let me first of all express to you that the situation of infertility, so to speak, is more prevalent now and has been more prevalent, I would express for approximately fifty of your years, than it has been previously in your history.

Now; from that you can obviously deduce that this situation is also in some capacity linked to this shift, for it has increased within this time framework.

Now; there are several factors that are involved in that. When you look to this shift and you contemplate the idea that one of the factors is that you are shifting from the male dominated energy to the female dominated energy, in some capacities many individuals automatically think of that shift in energy in relation to gender and the expressions of gender. Therefore, they automatically generate the idea that moving to a female energy is more empowering to the female gender, that movements throughout your world in more of a recognition of the female gender is part of that, that the rights and attributes that are associated with the female gender that they have been afforded in this past century would also be attributed to this shift to female energy, and I would express that all of those are incorrect.

The shift from the male energy to the female energy, as I expressed many times, is not a matter of gender. It is a matter of a quality of energy that is assigned more so in your physical reality to a gender, but it is not actually a part of that gender. It is a part of the attachments of those genders. You generate attachments that you have had in place for millenniums in which male individuals are instructed and encouraged in certain expressions and qualities, and females are instructed and influenced in other qualities, and there is a separation between the two.

In this, it has been an attachment for so much of your history that it is so engrained in your memory in relation to this physical reality, that even if a female and a male individual were not encouraged and influenced in those attachments, they would express them anyway, for it has been expressed for such an extensive time framework in your history that it is embedded in your memory. Therefore, it is an automatic attachment that is expressed.

Now; in relation to infertility, that also would somewhat be assumed that if the energy is shifting from male to female that there would be LESS of an expression of infertility. But, once again, that involves gender. The shift is an energy shift from intellectual to intuition, from thought to feeling, not from male to female.

Now; how does that affect what you do and what you manifest in your reality? Which this in actuality provides an excellent example of distortion, for you automatically generate associations in relation to gender, and female and male energies, and in that you develop and express these manifestations and directions in physical expressions to generate what you view as more of an expression of equality between the genders, and you measure that by outside manifestations and expressions – what you do. You measure it not by what you are or who you are, but what you do and what you are capable of doing. For this, once again, is another automatic attachment in relation to earning. What you earn by what you do, which includes capability, that the female gender is capable of earning the same as the male gender in any capacity. Not merely earning in relation to finances, but in any capacity.

Now; this is the reason that there are several facets of this subject. One is that collectively you have invested so much energy in the outside expression, the goal orientation, of expressing no difference between male and female, generating what you think of as equality between the genders, that in that tremendous volume of energy that is collectively projected in that direction, what you sacrifice is paying attention to and the concentration upon who and what you are, rather than what you are doing. In this, in the striving for equality, you sacrifice the qualities of the different genders and their function.

Understand that I am not undermining the abilities of male and female, and the similarities in your abilities, or your capability to accomplish. But another important factor is, as I have expressed many times, equality is another attachment. And just as you think of and you associate with independence as a good expression that you want to do and you want to have and you want to express, but as we know, that is an attachment also.

Equality is another of that type of attachment that generally most individuals in most cultures – not all, but most – view that attachment as good, which influences you to strive for it and to continue to express it or to change expressions that you perceive are not equal. What you forget and sacrifice in that is that not only is equality an attachment, but it is not always good. And it is also not always accurate.

In relation to gender, it is very much not accurate. You are different. You function differently. You are expressed in physical form differently. Your function in some manners of processing is different. If you were not you would not have created two genders. You would have created one gender that can reproduce. It is pointless to create two genders that are identical. And therefore, they are not. They are not the same and they are not equal. They are different.

Equal is the same. When you strive to be the same you deny what you are. In that, as the collective attention has been distracted and has distorted the meaning of the shift from male to female energy, it creates a situation in which the concentration becomes more outside of self than the genuine expression of self. And it becomes more goal-oriented than process-oriented in experiencing passion; attaining passion rather than expressing passion.

In this, that is affecting in several different manners, mainly affecting of the female gender. There are more individuals, female individuals, that generate manifestations physically with female organs dis-functioning than there has ever been within your history. Fibroids, cysts, cancers - any aspect that defines the female gender in physical manifestations of physical organs are much more subject to mal-function, dis-ease, and difficulties. Even in lesser extremes of merely generating bothersome irritations or less affected manifestations, they are much more prevalent and common now, for the collective energy is strong. Any collective energy is strong. This also affects the perceptions of female individuals, and to an extent, even male individuals in relation to the established attachments of family, the structure of family.

In more recent time framework it has been more so affecting of male individuals than it has been. When I express more recent time framework, I would express very recent time framework, within the time framework of approximately thirty of your years. The change in perception and action and doing with females has been being generated for much longer, approximately between 100 and 150 of your years. But the male individuals have begun participating in a similar manner much more recently.

Now; what is meant by that is there has become conflict in relation to the family structure and the function, the physical function, of female individuals with respect to reproduction. More and more and more female individuals throughout that time framework have questioned whether they want to participate in that physical function of reproduction. For many of those years within that 150, they have chosen to participate regardless, whether they wanted to or not, but the question remained. Therefore, the energy remained being projected. That has increased through this time framework and contributed to the mass expression of projected energy.

In recent time framework males have joined or included themself in that projection of energy in recognizing that, in part, that they are being given permission to not be responsible for family. In part, they perceive that they are being supportive of what the female individuals want. In this, the male individuals have, in part, deduced that in many different capacities this benefits them considerably. Therefore, why not be supportive?

This is not to say that also in this recent time framework that many male individuals have not been allowing themselves more of the expression of that intuitive energy. And in doing so, have allowed themselves to move in more nurturing directions, which that does promote an expression or a projection of energy to be in favor of family. But that energy is, in many situations, not as strong as the other energy, the equality energy.

Let me also express to you that if individuals in this present time framework allow themselves to genuinely view the whole of your planet, you will notice that the subject of infertility is more concentrated and where it is escalating are in areas that you deem to be more progressive. You will discover much less infertility in areas of your planet which are not concerned with the equality, that are not striving in that direction. There are many, many countries in your world that do not incorporate much difficulty with infertility for they are not participating in that projection of energy and that distraction.

Now; I am understanding that there are individuals within these societies that do participate in these surges of energy that are collectively projected that may genuinely want to create and participate in a family situation and direction. But once again, there are many factors. Therefore, it becomes complicated, for not only are you participating in the projection collectively of the attachment of equality, but there are branches of that that begin to surface that are based in religious beliefs. Not religion, but religious beliefs. Which the basis of religious beliefs are the denial of self and the encouragement to be looking outside of self. Every other manifestation first, me last. Always consider others, me second. Always do for others, me after. Doing for me first is selfish and selfish is bad.

These branches are not as obvious, but they are equally as strong. In that, as the individual expressed in the statement, there are many children that exist that are want for families. Them first, me second. There are many opportunities. There are many methods to generate engineering a family. There are many individuals within your societies that will offer their service to be the host for a new incoming focus, a fetus, a baby.

You have created many, many, many options which are all in alignment with the equality for it is not necessary for you to incorporate a child any longer. You can if you want to. It is dependent upon how important it is to you. Or you can allow another individual to do it. In this, now the female gender is also more equal. It can choose. Your spouse is not choosing whether you incorporate a family or not, you are. And you can choose a family and not have a spouse. Or you can choose not to incorporate family.

This is all very linked to that equality attachment. The old adage of be wary of what you wish for, for you may create it, is more accurate than you recognize. You want equality? You may generate it in outward expressions, but what do you sacrifice in the process? I have expressed many times equality is not what you think it is. But that is regardless for your choices have been what they are.

In this, all hope is not lost, but the journey into the genuine expression, at this point, is challenging. You have created significant strength in attachments and they are initially not so very easy to dismantle. And as I have expressed, attachments are not beliefs, and therefore it is not necessarily a matter that you do not want them at all. Which that perception in relation to beliefs continues to be maintained. Which is another obstacle. For the more you fight with your beliefs and the more you deny them, the more difficult it is for you to move with them and accomplish what you want.

Expressing from genuine self generates the ultimate neutralization of beliefs and belief systems. Is that saying that they are eliminated? No, definitely not. But they do not matter. They are not bothersome, and it is not important any longer, for you are aware that there is no thing to be gained. You already possess all within you. It is a matter of not striving for, not moving towards a goal, not gaining, not attaining, but moving your attention to what you want to experience for it is already present. And the same holds for participating in pregnancy and birth.

It is not that there are a lack of essences that want to participate in this physical reality. There is not. It is not that there are no essences that want to participate with this particular individual or that particular individual, and therefore they are barren. That is NOT the situation. There are countless essences that will willingly agree and participate with ANY individual and EVERY individual within your reality.

It is very definitely, as I expressed very early in this forum, the choice of the physically focused individual. That, as I have expressed from the onset of this forum, is the only actual responsibility for significant choice in relation to the role of a parent. It is your choice to participate, to facilitate, the entrance of a new focus. All else is their choice. But as you have designed this reality in this particular manner in which the female gender is designated to house that incoming focus for a time framework, to gestate that incoming focus – that is your design – it is that individual’s choice of whether to do it or not. It is very similar to an energy exchange. It cannot occur if the physically focused individual does not choose it and willingly participate.

Now; it can be said, as in this statement, but what if the individual wants to participate in that exchange, in that agreement to usher in that new focus, and discovers that they have created an inability to do so physically? Can you change that? Yes, you can. Will that be easy? No, it will not. But it can be changed.

The first aspect, which is evident in the statement offered by this individual, is it her struggle? Yes. The statement itself is pregnant with struggle. What am I doing? Is this right? Is this wrong? Should I do this? Should I do that? Am I right? Am I wrong? Am I expressing myself correctly? Am I appropriate? Is it even acceptable for me to want? The statement itself reeks of conflict and struggle. Therefore, is it that? Yes, definitely. How do you address to that? In increments.

Now; before I respond to that aspect, let me also express that what I express in actions to incrementally accomplish changing a situation, especially a situation that may be more difficult for it incorporates much more energy in opposition, the automatic idea in most individuals listening is this will incorporate a very long time. No, it will not. Time is not so much of a factor. Action is. And regardless of how many years you have participated in a collective energy, or have been influenced by a collective energy, or have even expressed it yourself, it matters not. It is not an accumulation that will be matched in the same equal time framework to un-do it.

What you incorporate doing for years and years and years does not require massive quantities of energy. You do it automatically. Therefore, it is very easy. Initially it can be challenging or difficult to change that energy, but only for the reason that it is unfamiliar and different, and therefore, requires more attention. Just as learning any new skill will require more attention, more effort, more energy, initially, once you have learned it, it will be automatic also, and it requires very little energy to maintain once it becomes habit. Initially, yes, in increments it may require a concentration of energy and attention, but that does not necessarily mean that it is necessary to incorporate lengthy time frameworks. You can develop a habit very quickly.

LYNDA: I agree.

ELIAS: As easily as you can generate what you think of as a bad habit very quickly, you can also generate a good habit very quickly. They are the same. They are the same energy, they are the same action. It is repetition. And what is important to you. That is a very significant factor.

The first aspect, the first increment of movement, is to stop questioning. That is the first action, stop questioning. To merely inquire of yourself, what do you genuinely want and how important is it? Those are the only two questions that are important. What do I want and how important is it to me?

Once you define what you want and how important it is to you, it is a matter of stopping the questioning of all else. As an example, I want to be a mother, I want to express my own family, I want to gestate this being and give birth. Very well. All of the other considerations of all the other children, all the other actions, those are a moot point now. You have defined what you want.

Now; how important is that want to you? Is it important enough to genuinely move your attention to you and to express the energy to liberate yourself? Is it that important to you? And this is a significant question for this is a matter of exposing to self. And a child or a family may not be that important in relation to that price, so to speak.

If it is that important, once you have defined what you want and how important it is to you, the next step is to begin the action. And what the action is, is moving the attention away from all that is outside of you that generates the conflicts and the questions and the myriad of options, but to turn the attention to self. REMEMBER THE FORMULA. ULTIMATELY IMPORTANT. ULTIMATELY IMPORTANT. Underline that five times! (30)

The formula: you project, you reflect, and you choose – unless you are unaware, and then you react. The formula; there is no division or separation between what you project and what you reflect. It is a wave. Visualize standing upon a shore and watching the waves of your ocean. The movement of the wave is what? One fluid motion. It moves out, it circles, it crests, it comes back. It is one fluid motion. This is the same with the formula. You project and you begin to manifest what you project outward, it crests in the reflection, the manifestation, and it moves back to you. It is a circle.

EVERY ASPECT, EVERY ATOM OF WHAT YOU PERCEIVE AND YOU ENGAGE IN YOUR REALITY, YOU HAVE PROJECTED. Whether it be outside manifestations, other individuals, situations, or your own body consciousness which also reflects to you, for any physical manifestation is a reflection. That includes yourself, for you are a physical manifestation also. EVERY physical manifestation is a reflection of what you are projecting. Therefore, that is the base of all of your reality, of all that you enjoy, all that you like, all that you want, all that you hate, all that you are uncomfortable with, all that you do not want - all of it! The base of it is what you project. (Delivered very firmly)

Therefore, the first step is to become more aware of that. And as I have expressed, the formula is very flexible. You can approach it from one side or from the other. It is not necessary that you move from projection to reflection to choice or reaction. You can approach it from reaction to reflection to projection. What am I reacting to? The reflection. I am reacting to what I see. I am reacting to what I am engaging. What you see and what you are engaging is the reflection. If that is a reflection, what am I doing? Paying attention to what you are feeling and doing, neither solely alone. Either, solely alone, offers you misinformation and likely will trigger associations, and you will be experiencing not now-feelings, but then-feelings. In combination and harmony with each other, paying attention to what you are doing and what you are feeling NOW and what is influencing that, that is the beginning of recognizing what are you projecting? Therefore, what are you creating?

Once again, we return to the distorted movement of female energy. A factor that is significant in this is that there are some aspects of your actions that, as female individuals, you are not much more familiar with now than you ever have been. One of those is sexual. (31)

For millennium, as female gender, you have been instructed by male gender in sexual activity. With your newly discovered and newly being exercised equality, this is one action, one aspect that you have not necessarily explored and developed in that equality, as you have developed other actions. Therefore, when questioning what am I doing? What am I feeling and what am I doing? What type of energy am I projecting? The sexual aspect is a significant one, and especially in relation to fertility, for that is a part of it. If the individual is not comfortable, satisfied, and confident in their own sexuality, in their own sexual expression and experience, this is a contributing factor, for that is a part of the fertility ritual. And I would express that there is a significant majority of female individuals, whether they are participating in this collective energy or not, that even to this time framework present are not comfortable or confident in their own sexual expression or experience. Therefore, that is a beginning point of questioning what type of energy am I projecting? If you are uncomfortable with your own sexuality in addition to the equality factors, it merely lends more energy to dis-functions.

In this, it is also a matter of generating the question, what is my motivation? If I genuinely want to incorporate a child, and I am genuinely expressing from self with that child, and accepting of whatever that essence’s choice is for experience, it is much easier to change the physical manifestation of infertility.

Now; what I am expressing to you is in relation to individuals that are already experiencing infertility, not in general for all female individuals. For it is quite obvious that there are many, many, many, many, many, many female individuals that incorporate no difficulty in generating this action and incorporating children and they also are not necessarily comfortable with their sexuality or sexual activity, but they have not created that situation for that physical manifestation of infertility. Therefore, be clear that in what I am expressing in this particular aspect is specifically in relation to these individuals. Therefore, the method is specifically geared to these individuals, of evaluating. And the evaluation is not enough. It requires action.

The action it requires is to be paying attention, and it is only temporary, but to be concentrating the attention in all that you are doing and discovering what actions do I do each day that contribute to this manifestation, that contribute to that mass expression of equality - that attachment – what actions am I doing each day? And I cannot emphasize enough how all that you do is interconnected. Therefore, regardless of the subject matter, regardless of what it is that you are doing, how you dress yourself, how you interact with other individuals, how you launder your clothes, how you set your table. There are reasons that you do every action that you do. There are influences that are being expressed and that is the reason that you are doing this action in the manner that you are doing it. In that, what actions am I doing that are contributing energy to what I do not want? And how much am I concentrating upon what I do not want? What am I doing that denies myself? Very obvious example in relation to children; an individual that may be experiencing this manifestation of infertility may express a very strong liking and enjoyment of children and may naturally gravitate to other children. But in that, does the individual allow themself to express themself freely or do they restrict themself in relation to what the children’s parents are expressing? Are they denying themself or being subject to what other individuals express is appropriate or not? Are you engaging these other children freely and lovingly for you want to? Or are you engaging them in a compulsion for you are lacking that? Therefore, you are GRASPING at other children.

LYNDA: Hard questions.

ELIAS: Are you engaging other individuals, adults, that incorporate children of their own in a manner of acceptance and welcoming, or are you attempting to instruct them how they should be engaging their children? And even if you are not attempting to actually instruct them, are you observing and are you evaluating and judging within yourself that you know better? This is questionable motivation. It is not genuine motivation. And from that, those types of expressions lend to the energy that you do not want.

Are you interacting with your creatures in an accepting, loving manner as you would with a child, or are you restricting of them? For all of these actions are automatic expressions that are reflecting to you what you are doing, what type of energy you are projecting. Protecting yourself – for you already are judging yourself, for the most part – shielding, questioning, generating conflict, these are all factors and they are significant factors.

Therefore, this is how it begins. For the beginning is the recognition of your own worthiness, your own deservingness, and that that is not earned. If you genuinely want a child, it is not an expression that you must earn by pleasing other individuals or by being good or by being noble. You deserve it for you were born. Therefore, it is already your innate right. This is the difference between goal orientation and passion from genuine self, that YOU ALREADY POSSESS THIS. (Emphasized by clapping one hand onto another with each word)

You already possess countless essences that are willing to engage that agreement. It is your choice of whether you engage it or not. Your body is not attacking you. It is not your enemy and you are not under siege. Your body is a reflection of you, just as any physical manifestation. Therefore it is a matter of allowing, to be genuine. And define, what is my threat? What do I perceive are my own consequences that I am expressing to myself?

Remember, consequences are an invention of your imagination, they are not real. You can generate them being real, but regardless of any situation, they are not real. They are inventions of your imagination. But this is not to say that individuals do not live consequences frequently and continuously. They do. It is a matter of recognizing consequences are not absolute. You are not bound to express them. You can evict them.

Threat is a significant expression to examine. For when you reflect what you do not want, you can be assured that you are doing that for you are being influenced by some threat that you do not recognize yet. But it is present, for that is what motivates that type of energy that you create what you do not want.

I would express an encouragement to any individual that has generated this type of manifestation that it is not absolute; it is not irreversible regardless of what your sciences express. Your body is your own, and it can regenerate in any capacity much greater than any of your sciences recognize yet. Your technology is not so great that it recognizes all of your reality yet. There are many aspects of your reality and your physical existence that remain quandaries to them.

If you can genuinely express your own deservingness and express that in actions, even if you do not believe it initially. Offer yourself rewards for merely being. It is not necessary for you to accomplish any action to reward yourself. Choose some physical manifestation that is important to you. One manifestation that is important to almost all of you is money, commonly speaking. Several times within a day generate an actual physical action of giving yourself one dollar as a reward, that you deserve it merely for the factor that you are breathing. You exist. You have been breathing today. Therefore, you deserve a dollar. And you deserve that dollar several times within the day. And do not engage all of those dollars. Those are your acknowledgement. Therefore, I would even express that for a time framework of six months not to engage any of those dollars, merely continue to collect them. And at the close of six months, count how many dollars you have offered to yourself each day, that this is the accumulation of you deserving for no other reason but that you are breathing.

LYNDA: That’s great, Elias.

ELIAS: And in that, at the close of the six months, you can incorporate those dollars to offer yourself a purchase of a NEW gift, only to yourself in whatever is important to you, as another acknowledgement of what you deserve merely for the reason that you breathe.” [session 3084, November 06, 2011]

Note: this is the second of two parts on sexuality. Go to sexuality; gender, orientation, preference, pt. 1.



End Notes:

(11) Vic’s note: I have changed the word “efficient” to the word “efficiency” in the sentence indicated.

(12) Paul’s note: referring to a previous session in which Elias used Mary, Vicki, and Cathy as an example of three woman with different orientations:

ELIAS: “Now; prior to our engagement of questions and responses to your questions, I shall offer a small example of the differences in expressions of these three orientations and their perceptions and how they are responsive to different situations in relation to mass events, that you may more clearly hold an understanding of your differences in your perceptions.

I shall express to you three individuals of the same gender, that you may not be confusing gender with orientation, for these are very different expressions. We shall use the example of three individuals of females. I shall express the individuals of Michael [Mary], Lawrence [Vicki], and Shynla [Cathy], of which all of you, through the transcribing of these sessions, may become familiar with these three individuals, who occupy your physical focus presently.

Michael [Mary] holds the orientation of soft, Lawrence [Vicki] holds the orientation of common, Shynla [Cathy] holds the orientation of intermediate; three different orientations, three individuals within the same gender, three very different expressions and perceptions.” [session 387, April 24, 1999]

(13) Paul’s note: Mary has held a series of public or group sessions at a friend’s apartment in New York City.

Transcripts: go to session 387, April 24, 1999.

(14) Paul’s note: Elias presented a stick and ball analogy in session 331, October 16, 1998 to help describe the relationship between belief systems – the stick – and our perception – the ball. The point is that the stick is neutral, but the action of our perception in relation to our beliefs is a whole other story.

Transcripts: find out more about the stick and ball analogy.

(15) Vic’s note: here, what Elias said was, “This is quite a different manner.” I have changed “manner” to “matter.” Interestingly enough, this has been coming up since the sessions first began, with Elias switching these two words. Early on, sometimes he used to say, “In a matter of speaking ...” in which case I would change “matter” to “manner.”

(16) Paul’s note: you’ll notice that in Jo’s and my joint session, #433, July 28, 1999, the videotape ends before the session did. There was about twenty minutes of additional information that did not get recorded.

I’d love to say that Elias revealed the secret of life during that time , but he’s already done that (“it matters not!”).

Anyway, when Jo’s next private session occurred two weeks later on August 11, 1999, Mary took extra care to double-check that there was plenty of tape before she turned on her camera/recorder. After that session, Mary checked the videotape and was upset to discover that the session hadn’t been recorded at all!

So, we were curious about what was going on ... well, in Elias’ terms anyway. After all, there was a rational explanation for the first occurrence, in that Mary had recorded a preceding phone session on the same two-hour videotape, and we just ran out of tape before our session ended. But when Jo’s private didn’t “take,” it was just a bit too unusual. Unofficial information, to say the least!

Transcripts: find out more about this excerpt in session 433, July 28, 1999.

(17) Paul’s note: there was a noticeable amount of “line interference” that occurred during the first twenty or so minutes of this session.

As this had occurred in previous phone sessions of ours, Vicki had actually requested that we use different phones (than our cordless) when having a phone session because it makes transcribing easier. So, we naturally complied, and now always use the older cord phones. So, I can’t attribute the interference to my or Mary’s phone setups.

I did notice this interference as it was occurring and consciously attempted to “calm it down” as Elias was the only one speaking during this part of the session. For the first time, I actually felt that my discomfort was related to this interference, that somehow I was affecting it and vice versa. And Elias was correct: during my pre-session conversation with Mary, there was no interference whatsoever.

(18) Paul’s note: as difficult as this topic was for me to talk about with Elias, in hindsight, I think Jo and I offered ourselves a good example of how easy it is to interpret this information in our own unique ways, coming up with completely different perceptions.

According to Elias, Jo is soft and I am common. We’ve been together for over twelve years as of this writing and thought we knew each other pretty well. It was startling to begin to believe that there could be initial conflict in intimate relationships holding different orientations, and this conflict could last for years! And who in their right mind would be masochistic enough to suffer through that? Needless to say, we stressed out over this for a while and wanted more information, which has subsequently come out in this and later transcripts.

I’d like to offer my heartfelt thanks and deep appreciation to those of you with the courage to attempt to assimilate this new information and share it with the rest of us. As Vic said to me a few years ago, “It ain’t always a bed of roses!”

(19) Paul’s note: Elias did indeed express a fondness for the Ilda intent. Here’s an excerpt from an early session :

“Your fourth color of green; this will be represented of the family of Ilda. I shall offer spelling later. These individuals are very likable. They are extremely verbal. They are communicators. Their focus is exchange. They are travelers. They may be manifest as merchants, as gypsies, as seamen; any individuals that travel and exchange ideas of cultures. They are the ‘mixers.’ Without these individuals your civilizations, your cultures, would become stagnant. They also incorporate, within physical manifestation, as slaves, as pirates. They are quite colorful individuals! They exchange ideas from one culture to another. They bring infiltration of religion, of trade, to all areas within your world. Some, in other times periods of your history, were great jesters of courts, having access to diplomats and kings, and exchanging ideas and concepts between these of high rank and peasantry. I personally hold quite affection for this family.” (Smiling) [session 67, January 21, 1996]

(20) Vic’s note: I have changed one word in the following phrase: “...for I am not expressing that the natural flow of energy and expressions and behaviors of those individuals holding the orientations of soft or intermediate...” Elias said, “common or intermediate.”

(21) Vic’s note: refer to session 800, March 18, 2001.

(22) Paul H.’s note: C9 is channeled by Ted Bair.

(23) Vic’s note: according to Elias, Ben/Albert holds the orientation of common.

(24) Paul H.’s note: the math works out roughly to the following:

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

(25) Paul H.’s note: we had previously discovered that a couple of our mothers held intermediate orientation. As we talked more about it, we wondered if all of our mothers held intermediate orientation and Elias’ answer was a surprising “yes.”

That is, Ron Churchman, Vicki Pendley, Cathy McCallum, David Tate, Joanne and Paul Helfrich’s mothers are all intermediate! What are the odds? And what does it really mean? It’s an interesting coincidence, but we are still investigating this one.

(26) Bobbi’s note: Forum participant Joe (Holden) has been interested for some time in the concept of manifesting an apple in the palm of his hand. The first mention of this occurs in Session 423, July 14, 1999, and is an on-going topic in many of Joe’s (Holden’s) later transcripts.

(27) Paul H.’s note: Elias refers to session 938, October 27, 2001.

(28) Paul H.’s note: see session 819 above for the bouncing ball analogy.

(29) Paul H.’s note: Ella refers to her purple energy center, located in the top of the head, according to Elias.

(30) The Formula For Creating is offered in Session 3074, October 22, 2011.

Digests: find out more about You Create Your Reality.

(31) Alarm is beeping in background. (Dale’s note: When I was proofing, as the alarm was turned off on the tape, an alarm on my phone began to beep. I found this an accurate example of what Elias was expressing regarding energy reflected. I was distracted by the beeping, therefore reflected it in imagery. Elias, of course, was not distracted.)

Digests – see also: | absolutes | accepting self | aspects of essence; an overview | attention (doing and choosing) | avenues of communiction | being in the now | belief systems; an overview | bleed-through | camouflage | choices/agreements | creature consciousness | cycle of manifestation | dimension | dimensional veils | dis-ease and healing | duplicity | effortlessness | essence; an overview | essence families; an overview (Sumafi, Vold) | focus of essence; an overview | focus of essence; beginning – continuing – final | fear | forum | fun & pleasure! | imagery | information | inner senses; an overview | inner senses; empathic | intents | mass events | mirror action | noticing self | objective/subjective awareness | officially accepted reality | perception | probabilities | prophecy | relationships | remembrance of essence | separation | sexuality and emotion | shrines | shift in consciousness | skipping shells | soul mates | Source Events | time frameworks | trauma of the shift in consciousness | trusting self | waking state/dream state | waves in consciousness | widening awareness | you create your reality |

Note: this is the second of two parts on sexuality. Go to sexuality; gender, orientation, preference, pt. 1.

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