the hamster wheel
JIM: ďI guess itís still some of the same old baggage, some of the same issues, but I have felt expansion and acceptance, especially I think in viewing things that have come to me objectively. Iíve felt the subjective influence, but not really believing it objectively or trusting it objectively, especially with the issue just recently of my store, my business, and then just a few days ago the collapse of a mobile home that we were looking at. It seems that things are being created effortlessly without objective attention to it, but then in the case of personal issues, physically with my shoulder and my foot, these are very prominent, so Iím still battling with those. But I do feel Iíve gained a trusting, or a more trusting of self, but still thereís a major issue there.
ELIAS: Within relative terms, you are correct that you have incorporated more trust of self, as in comparison to our initial physical meeting. You hold issues that you continue to choose to not be engaging. We have spoken much of these issues. You have chosen, within your probabilities presently, to be diverting yourself around certain issues and the belief systems that attach to them. Therefore, you may view in certain areas that you experience effortlessness within your movement, to which you do within certain areas, as do all of you within certain areas. These areas are not your issues of challenge, but they are areas that you have, to a degree, widened in your awareness and allowed an effortlessness within your objective expression. You manifest continued physically as a reminder of the issue that you desire to be confronting, but are fearful of confronting. Therefore, you have placed yourself, once again, upon your hamster wheel! You now occupy your same position as we spoke of in your last year past.
You confuse yourself in not distinguishing between wants and desires. Your wants are objective, and they are very physically oriented. Your desire is subjective and may be translated physically and objectively, but it bears little resemblance to your objective wants. The objective wants that you experience are motivated by thought processes that you have held for much time period within this focus, as we have discussed previously. These wants are driven and perpetuated by a lack of trustfulness of self, a lack of acknowledgment of worthiness. Therefore, you consume yourself with these wants and you hop onto your hamster wheel and run, run, run, run, run, chasing these elusive wants and also thwarting these wants in light of your subjective desire. Therefore, you battle still.
JIM: Yes indeed, but now with a little more understanding. Thank you.Ē [session 145, January 05, 1997]
ELIAS: ďNow; as I have stated many times, you may be expressing acceptance in entirety of your beliefs and continue to express your individual opinions and your preferences. They are not at odds with each other. Acceptance is an expression in which you do not incorporate judgment. This is not to say that you may not incorporate your individual preferences and individual expressions and your opinions, but knowing that they are your opinions and your preferences and they are not better or worse than any other individualís. They are merely different. The acceptance is expressed in difference, and difference is quite challenging to be accepting. You automatically express the want for sameness, for if you are the same you validate yourself and each other. If you are the same, you are expressing that you understand each other objectively, and this is good.
Now; as I have stated, the significance of recognizing what beliefs are influencing your actions throughout one day is that this offers you an intimate awareness of yourself. It allows you the freedom of choice. Do not misunderstand, automatic responses are choices also but they are limiting, for you are not intentionally directing objectively these automatic responses.
I am not speaking of thinking continuously, for choice does not require thought. Action does not require thought. But thought is a powerful tool that you incorporate within your physical reality. It is an objective tool that translates information to you. It allows you, at times, more clarity in your understanding of what you are creating.
Now; many times it does not offer you clarity. It offers you confusion, for you are not offering your thought mechanism information to be translating accurately. Therefore it translates generally, then you become confused and you spin upon your hamster wheel.Ē (Smiling) [session 1252, January 18, 2003]
(Vicís note: this pop-in occurred at around midnight, and lasted until about 2:00 AM.. It probably should be titled ĎThe Middle Of The Night Sessioní, but then again, itís such a good example of the hamster wheel! We turned the tape on a few minutes prior, as Elias was so very present. This is one of the few times that we have a brief example of the conversation that initiated a pop-in.) (1)
VICKI: ď... accepting of where another individual is coming from, or a concept is coming from, or whatever? Theyíre all the same things. I mean, itís an exaggerated example that Iíve presented to myself of my own issue, my own behavior, my own battle in consciousness presently, which I really didnít get until your answer to your question, (referring to Cathyís question earlier that evening regarding her experience with a dog Ė find out more about Cathyís question) because I really didnít think I was having any battle, but I can view that more clearly now.
(Elias pops-in immediately, with no pause)
ELIAS: And also a confinement of the self, and no allowance for free expression within your natural movement! You have created, in cooperation with each other in consciousness, a very creative expression outwardly. (Pause, as we adjust to the energy)
VICKI: I donít understand the confinement thing.
ELIAS: What do you exhibit with this creature?
VICKI: Confinement. (Vicís note: in reference to Cleo, aka Psycho Cat) (2)
ELIAS: Which parallels your own action upon your own free expression. You hold your identity and your control tightly to yourself in an expression of fear, therefore not allowing for its natural expression and movement within its natural course of probabilities.
VICKI: Well, I can apply that to myself, but I canít apply it to the creature, because the creature may disappear.
ELIAS: You project expectations which you base upon what you view to be previous experiences, which have created belief systems, which you presently respond to.
VICKI: I can understand in the big picture of things that maybe we wouldnít actually have it matter that the creature may disappear, but within an agreement with another individual that I will be as responsible as I can be with their creature, I canít go there.
ELIAS: This being your choice. You do hold choices. You do have alternate choices of action. You choose to mirror outwardly an expression with this creature that you express within yourself.
VICKI: Okay, I can accept that.
ELIAS: Which allows you a feeling of comfort, acceptance, and non-intrusion into areas which you choose not to presently engage, and no inconvenience.
VICKI: Well, thatís really confusing. I donít really get it.
ELIAS: Many times, when you are engaging base belief systems, as it has been stated previously, you initiate effort to be attaining your area or action of effortlessness. If you are unwilling to be exerting this initial effort to be moving within consciousness, you remain within the safety of your fear. You do not inconvenience yourself by engaging effort.
VICKI: So would it be possible to view the example, incorporate physical action of confinement, say, in order to be accommodating to people you have made agreements with, and still unincorporate that action within yourself?
ELIAS: It is entirely possible, although within what you have chosen as your manifestation, they are intimately connected.
VICKI: I just will have to see where I go with that. I donít know.
ELIAS: You shall move. You temporarily hinder your movement. This is not a permanent situation, but you allow yourself to continue your conflict, as you allow yourself to hinder your movement.
VICKI: There must be a point one can reach where one can incorporate physically focused action on one hand, and incorporate a different subjective action on the other hand.
ELIAS: As I have stated, this is entirely possible.
VICKI: Weíre dealing with other individuals here.
ELIAS: This is also, as I have said, directly, intimately connected with the issue that you engage. Therefore, as all things are possible, for they are, and you may choose any action to manifest and accomplish, all things are not completely probable within the directions that you choose.
VICKI: Within the concept of essences not being intrusive, there has to be a balance there somewhere, because even in physical focus, this would apply, correct?
ELIAS: This is correct.
VICKI: And so one must take that into consideration somewhere.
ELIAS: This is correct. Presently, within your holding to your issue, you shall also be offering yourself many reasons to continue!
CATHY: Iím confused. What exactly is the issue? (Laughter)
ELIAS: This would be the same issue that Shynla [Cathy] and Michael [Mary] also hold, within the area of personality responsibility.
CATHY: Oh, that! (Laughing)
ELIAS: Oh, that old thing! (Humorously)
VICKI: But you canít say one thing and do another. Thatís incorrect also. Thatís not an expression of essence. You have to do the best you can.
ELIAS: (Grinning) You Ďcannot,í and you have to!í (Laughter)
VICKI: You canít look at a person and say, Iíll do this, and then turn around the next second and not do that. Thatís intrusive.
ELIAS: We are focusing in quite limited terms, quite efficiently reinforcing this belief system and offering expressions to be validating your hindrance.
VICKI: But there are other individuals involved. One must take that into consideration, correct?
ELIAS: And you view limited possibilities, probabilities, choices. You have many.
VICKI: All I know is that when I make an agreement with a person to do something, if I break that agreement ...
ELIAS: I express not to you to be breaking your agreement! I offer to you to be viewing your probabilities, your choices, to which you hold many. You view very few.
VICKI: Okay. Iíll think about that.
ELIAS: You may hold to your agreements, and you may choose different expressions and action to accomplish. You have many choices available to you.
VICKI: But some seem far safer than others.
ELIAS: Within your limitations of willingness to be inconvenienced! I shall express to you, it is not what you would term to be an issue of Ďlife and deathí that you engage different probabilities! (Grinning) You shall move, regardless. You shall eliminate your conflict, regardless. Your choice presently is to eliminate conflict within a smaller or larger time element.
VICKI: But there are some physically focused situations in which your personal individual conflict, my personal individual conflict, is not the entire issue!
ELIAS: Within your present perception.
VICKI: Other people matter too!
ELIAS: I express not any difference in terms. Other individuals do Ďmatter.í Your choice of engagement of probabilities is always open. You always hold choices that you may engage, focused upon self within your most efficient expression, and not be intrusive to another.
VICKI: Okay. So, what if the choices that you have made appear to you to be your least conflict choices, within the entire picture? Are you fooling yourself?
ELIAS: It is dependent upon your own expression and engagement of your belief systems, or non-engagement of belief systems. It is entirely possible, as we have stated previously, that you may engage your least conflict scenario and not be expressing within an essence expression; which is also the expression to yourself, not only to others outside of you, in your terms.
VICKI: So, are we at the point where we canít really play the no conflict game, and trust that?
ELIAS: No, but you are at your point, so to speak, that you may more carefully evaluate your expressions within this no conflict game; for you presently engage base belief systems, and are aware. You are also quite aware of your own ability to be deceiving yourself, in an effort to not be engaging these belief systems. You have shown yourself presently your identification of holding to certain areas that you view to be threatened. Therefore, you have already provided yourself with information.
This being where you incorporate responsibility for self; your true personal responsibility; to which I have seriously engaged you previously as to this subject. You move to an area of awareness to be changing your issue of personal responsibility, which you hold for all other individuals and creatures and every other manifestation that you may possibly create, and shifting this inwardly to yourself, which is great.
VICKI: If an individual trusts you, or you trust another individual to incorporate an action, isnít that important?
VICKI: Shouldnít that be responded to?
VICKI: Well then, it just doesnít correlate. It doesnít make sense.
ELIAS: You are only viewing few choices. We have spoken previously of your gray area, your black and white. All of your probabilities are not cause and effect; either, or; black or white. You have many choices. You only do not allow yourselves to see these.
VICKI: Well, I have the benefit of information. Some of the people Iím making agreements with donít have that.
ELIAS: There you incorporate your responsibility for your choices, allowing yourself to view more of your choices ... or not!
VICKI: And I would have to wonder presently if this is a Ďsifting throughí area.
ELIAS: If you are choosing. I am not expressing evasiveness. I am not expressing non-information to be confusing to you. I am expressing, pointedly, that you have choices, within every situation, that you do not see; but you hold the ability to allow yourself to engage other choices of action which may be more efficient.
VICKI: And if I am unable to view those more efficient choices, what do I do then? Because in this present situation, I donít view them.
ELIAS: You will continue within your present action until you are viewing a partial safety, and you will be incorporating a further action within a slight movement.
VICKI: This is my plan.
ELIAS: Which is your choice. Do not be attaching right, wrong, good, bad.
VICKI: I am doing that presently.
ELIAS: I am understanding of this. There is no right, wrong, good, bad. They are choices. Some of your probabilities may be more efficient choices, allowing you less conflict or less confusion, but they are only different.
As I have stated this very evening, you shall move. You shall accomplish. It is only a matter of your physical time element that you choose to continue within your conflict, or choose not to continue within your conflict. If you are uncomfortable within your conflict, you shall motivate yourself to view other probabilities within small actions.
VICKI: Thatís kind of what I feel like Iíve done with this present example. My immediate action was based on my immediate belief systems. When it was obvious that these belief systems were not working in this specific circumstance, I engaged different action, action I donít normally engage, and so I view this in that way. But if Iím not making efficient choices, I do want to know about it.
ELIAS: Partially; for within some areas, you are creating efficient choices, for you are allowing yourself to be connecting within understanding of these belief systems.
VICKI: Iím so confused! (Laughter)
ELIAS: You are engaging belief systems. You are offering yourselves, both, (looking at Cathy) information to be connecting with these belief systems. You are widening and you are beginning your process, so to speak, of acceptance, which also engages self; to which you are allowing yourselves, in small increments, an acceptance of self and a greater trust of self. You only do not view all of your probabilities, which, within physical focus, you most probably will never view all of your probabilities, but you do hold the ability to offer yourselves more probabilities and choices than you do presently, for you think in very limited terms; either, or.
VICKI: Well, it seems that sometimes it comes down to a matter of trusting the probabilities. Within an action of oneís self that doesnít engage another individual, I can trust my probabilities easier; but when Iím engaging another individual, I canít trust those probabilities quite so easily.
ELIAS: You do not trust you own self-expression. Therefore, you do not trust your own probabilities and choices.
VICKI: But thatís based on bunches of years of physical experience. Itís okay when itís just your ...
ELIAS: (Interrupting) Which you engage presently.
ELIAS: Which you engage presently; years of belief systems. I offer you only encouragement in knowing that you hold more choices than you allow yourself to view.
VICKI: I accept that, but itís just difficult when other individuals are involved, which is where I guess the personal responsibility issue enters. But still, thatís very real.
ELIAS: Quite! All things that you manifest are very real, for they are your reality! As I have expressed previously, each individualís reality is reality; yours also.
VICKI: I can go to a certain extent within my own belief systems and accomplish a ĎWell, Iíll go this far, and this person will go this far, and weíll kind of meet in the gray area,í but there still is a line as to how far you will trust those probabilities when you have a commitment to another person.
ELIAS: Which you engage presently. (To Cathy) Which you engage presently! (Laughter)
VICKI: Which Michael [Mary] engages presently.
VICKI: Itís just really difficult. It is really difficult!
ELIAS: We are quite understanding of this expression. (Smiling)
VICKI: Iíll work on it.
ELIAS: Do not view, within your perception, a pushing from Elias, for I accept your choices. I only offer information for movement, in the area of viewing more of your choices to be lessening of your conflict.
VICKI: I donít view a pushing. I appreciate the information and the exchange and the allowance to be asking these kinds of questions, because even in one singular event, one can learn a lot, and Iím aware of that.
ELIAS: Quite so.
VICKI: But it does get very confusing when youíre dealing with other individuals!
ELIAS: When you are dealing with base belief systems, irregardless of other individuals! I have expressed to you previously, these are difficult areas. I have expressed to you, within our most recent session, our understanding of the difficulty of engagement of these base belief systems, and offered reasoning for allowance within these areas; for it is understood the difficulty experienced.
VICKI: And then we would get back down to the original questions a year ago about impulses, and how to identify them and whether or not theyíre impulses or theyíre attached to belief systems, or all of that stuff. Even within one singular physically focused event, one can bring up a lot of things to oneís self.
ELIAS: We have engaged our game for much of your time element. Within this present moment, not one individual within our small group truly identifies true impressions or impulses. You allow yourselves the opportunity to practice, but you do not truly understand what you are practicing with! You have still not identified what you are connecting with; this being why we continue with our game!
VICKI: I understand that! (Laughter)
ELIAS: You know only that you somehow, a little slightly more than accidentally, acquire a correct answer or an incorrect answer!
VICKI: Okay. To go back to the present physically focused example of the cat, thereís more involved than the other individual. Thereís also personal responsibility on my own part involved with, say, this cat right here. (Indicating Jack the cat, a family pet)
ELIAS: I am quite understanding of your personal responsibility issue with your other creatures.
VICKI: I donít understand.
ELIAS: I am aware of the ramifications of the entire issue, holding not only your responsibility to your agreement with another individual, but also with your agreement with your other creatures.
VICKI: Right. And so what I would identify as an impulse, maybe Iím incorrect, but what I presently identify as an impulse, to be following those agreements and to be taking the most efficient action of confinement presently, to protect everybody involved and all agreements involved ... am I like missing the point somewhere? (Yes!)
ELIAS: You are continuing to view in a correct/incorrect, good/bad, right/wrong area.
VICKI: But this is a living creature here! (Indicating Jack)
ELIAS: There is no good, bad, right, wrong, within your choice presently. You have chosen. You have actualized a probability. It is not Ďwrong!í
VICKI: But it is not the most efficient choice.
ELIAS: Within your probabilities. (Grinning)
VICKI: And the impulse, or what I identify as an impulse, that another choice could be harmful ...
ELIAS: This is not an impulse. This is a feeling.
VICKI: So obviously, Iím not even to the point where I can identify an impulse yet! (Laughter)
ELIAS: Neither are Shynla [Cathy] or Olivia [Ron] or Michael [Mary]; this being why we continue! I have expressed to you, within the beginnings of our sessions, an impulse is not a feeling. It is not a thought. It is not an emotion. (Here, we lose a few minutes due to a tape change)
VICKI: ... You know, itís just amazing to think that after a year and a half, we still canít identify a dang impulse!
ELIAS: (Chuckling) A quite small time period!
VICKI: Weíll go back to identification of impulses in the next few sessions, I can tell now! (Laughter)
ELIAS: Within probabilities, this shall incorporate nicely into our subject matter.
VICKI: So, I shall pursue it presently, because I can. I felt it was an impulse to agree to the action of taking the darn cat in the first place. Is this correct?
ELIAS: This was a choice. (Can you believe the patience here?)
VICKI: Not an impulse. This was a choice. Okay, thatís helpful.
ELIAS: You may view that some of your choices within probabilities are influenced choices by your subjective expressions, which you may view presently that this influence is obvious presently.
VICKI: But itís still not what you would identify purely as an impulse.
ELIAS: No. An impulse, I may express simply, is an automatic response urged by essence.
VICKI: And when you do incorporate an automatic response, and directly thereafter incorporate conflict, whatís happening there?
ELIAS: This would be dependent upon the situation. Understand the entirety of the statement; an automatic response urged by essence. You may incorporate an automatic response to a given situation which may not be a response of essence, or you may incorporate an automatic response which is motivated or urged by essence and you may subsequently experience conflict; for within your fear, or your lack of trustfulness, you may react. This would be an action of blocking the response after.
Generally speaking, you block the response initially and do not recognize the impulse. Therefore, you have no automatic response! (Laughter) I have been expressing over and over, the subject matter of probabilities will be moving quite slowly, for this is a very difficult area and will incorporate much confusion and also much misinterpretation. Now you may evaluate within yourselves your readiness for this subject, in your hastiness within consciousness to be Ďjumping shellsí and wishing information before it was to be offered; but this also has been your choice, and you have chosen.
VICKI: It would still be my choice. Iíd rather be in a state of confusion than a state of boredom!
ELIAS: Quite so, from the twins! (Chuckling)
VICKI: I would like to maybe ask a few questions about our little meditation the other night, in which we attempted to Ďtake care ofí my cat bite and Cathyís bladder.
ELIAS: (Grinning) Speaking of this subject, I shall temporarily interrupt Lawrence briefly, to be allowing Lawrenceís question within a moment, for I shall return Michael presently. (Laughing)
VICKI: Speaking of bladders! (Here, Cathy and I totally lose it. The more we laugh, the harder Elias laughs, and none of us can stop)
ELIAS: This is quite amusing! (Heís really cracking up here)
VICKI: Well, at least we can laugh, huh?
ELIAS: He is experiencing uncomfortableness! (Vicki starts coughing) Now Lawrence shall be choking and experience uncomfortableness also! This is quite amusing! (We all lose it again)
VICKI: Physical focus!
ELIAS: Quite a nuisance, actually! (Elias is still laughing so hard he can barely make the next statement) But I shall be obliging of this situation presently. I shall return him to you. Quite fun! I shall return. (I donít think Iíve ever seen Elias laugh so hard for so long. Iím sure the hamster wheel added to his amusement!)
ELIAS: Continuing ... an obvious relief of the problem! (We all lose it again) You may continue seriously.
VICKI: Iím having a hard time remembering where I was. Okay. To the meditation we had, in which we tried ... (We all lose it again)
ELIAS: Lawrence is expressing great difficulty continuing seriously!
VICKI: This is a good thing. We donít want to get too serious!
ELIAS: I may be expressing in conference that physical focus may be quite fun when engaged!
VICKI: Sometimes! I donít even remember my question. I remember I was going to the meditation, and the interaction between the four of us in attempting to affect these physical body parts, and we got to the bladder, and ... I lost it. (And we all lose it again!)
ELIAS: And ...
VICKI: And in this particular action that we incorporated that evening, we incorporated, in my Ďimpressioní ... (more laughter)
ELIAS: Or shall we change this to Ďmy thought process?í (Grinning)
VICKI: Well, the original intent was clear and expressed by everybody here, but my impression was that we incorporated a more effective action in some other areas within just connecting, and ...
ELIAS: Quite right.
VICKI: And this was the point.
ELIAS: Do not be discounting of all of your supposed impressions, for many of them are correct, although you do not always recognize the validity of an impression; but I must be expressing to you that you connect with impressions much more efficiently than you connect with impulses. Great acknowledgment; this being a direct resulting of our game. One point for Elias! (Grinning)
CATHY: Good thing itís not a game on impulses!
ELIAS: We may be creating this game!
VICKI: This might be a good thing. I mean, after a year and a half, we still canít even get there! Maybe we should have this game!
ELIAS: Then, you may collectively initiate a new game based on impulses, for you collectively created a game to engage impressions, although I was organizing of this expression. Therefore, I receive the point! (Laughter)
VICKI: We shall maybe have to do that, because this might be very helpful since we still havenít gotten there yet, except within a few isolated incidences. And what about Cathyís continuing question about this dog? She doesnít really understand what was going on with the dog physically. (3)
ELIAS: (To Cathy) View the explanation you have been offered. If you continue within your confusion, I shall offer you more explanation. (To Vicki) And to your meditation.
VICKI: Well, all I can say is that I thought that the results physically of the meditation were just wonderful, but I donít really think that was the important part of it.
ELIAS: Do not be discounting of any element, for there is no more important or less important.
VICKI: Itís all the same ... one affects the other?
ELIAS: Quite right, but I shall offer that your impression was also correct, in that you engaged more than only physical affectingness. Your physical manifestations mirror your movement, as we have expressed many times. Therefore, view your meditation. If you are physically manifesting movement, affectingness, you also inwardly affect movement, for you are outwardly objectively mirroring your subjective expression; an incorporation of trust. If you are not objectively affecting as greatly, you are also mirroring a resistance to be incorporating subjective movement. This is not to say that you do not move subjectively, but you may not be allowing the bleed-through or mergence into objective expression; this also being the mirroring of this situation that Lawrence [Vicki] physically manifests with the creature; a confinement; a partial acceptance, a partial allowance, but a holding back or hindrance to natural flowing of movement; a resistance.
VICKI: I still take issue with the confinement issue!
ELIAS: Acceptable. (Grinning; heís egging me on here!)
VICKI: Itís not my normal expression!
ELIAS: You need not justify actions to Elias! (Still grinning)
VICKI: I understand that, but itís helpful to discuss actions with Elias, and I have the opportunity to do that, so I will. (Oh, no, here we go again!) Itís confusing. I do understand the confinement issue within myself partially, but I guess I do have to somewhere separate out physical focus stuff. This confinement of this creature is not my normal method, so to speak. It was arrived at after much searching out of other information from physically focused people that I trust, and that are intelligent people, to incorporate a different method.
(Vicís note: here, Elias turns and stares at Cathy, grinning, and we all crack up again. Cathy provided a very nice cage for the cat, and reinforced, through agreement, the decision to confine it.)
ELIAS: Which the individual that you incorporate helpfulness [from] incorporates the same issue! (Much laughter)
VICKI: And I do understand even that part. I guess I just donít get the physical focus thing. The confinement appears to be the least conflict scenario for the creature, for myself, for the other people that live in the house, for the other creatures that live in the house. It appears to be the least conflict scenario. I really need to know if Iím just way off base here. (Obviously!)
ELIAS: This being your present perception, therefore your present choice, within your limitation of viewing your probabilities and your choices; which is the identical answer I have offered to you several times already! (Pause, during which she finally shuts up)
(Chuckling) As to your meditation, once again; you are affecting, within this action, a connection of this pyramid action in an express desire for helpfulness within the movement of these belief systems. The collective energy between these individuals incorporated together is expressed within many layers of consciousness, affecting and acting upon many events within your objective expression. Therefore, within the issues that you currently choose to be engaging, you have expressed a desire for helpfulness from this pyramid action, and you have received.
VICKI: And within that, I did feel what I thought was an impulse at the time, or an impression. I felt an impulse to instigate the action of the meditation. I also felt that I was alone in that, and that I would have to be pushy in order to actually engage the action, which I decided to do. This takes us back to the question that I brought up this evening about Shynlaís question to me this afternoon. I felt like I was being pushy. I felt like that was what I needed to do in order to instigate the action, and I did do that because I felt like it was that important to me personally, just to me.
ELIAS: And within this personal expression, following subjective bleed-through information, expressing outwardly, you created no conflict and were not perceived as intrusive.
VICKI: So in the middle of the action though, of instigating it, I wasnít aware of that. How do you know? How do you know what you should follow through with or not, in that sort of a pushy action? Because in the middle of it, it wasnít clear to me.
ELIAS: As I have expressed early in our sessions, if you engage an action of intrusiveness, you will know.
VICKI: Well, I actually felt rather intrusive that night.
ELIAS: It will be expressed. It will be expressed in the form of either actual verbalization on the part of another individual, or you will experience an energy exchange allowing you to understand the reflection of the action. If you were to be continuing within your action of what you view to be pushing in this meditation, and there were to be a true expression on the part of the other individuals involved, you would know. You only interpret that individuals express an action out of obligation, for this is your perception. Individuals do not engage if they do not choose! We have expressed this previously. You will not engage without choosing to be engaging. Each individual creates their own reality and their own expression. This enters every aspect, every moment of your focus.
VICKI: And within that, I suppose it matters not whether or not the engagement is the most efficient or not.
ELIAS: Partially. Within your present perception and understanding and allowance, it is efficient; for within your present acceptance and trust and allowance, each of your expressions are efficient. This is not to say that you do not possess choices that may be more efficient, but you engage those choices which you view to be the most efficient presently, within your present moment, within your present awareness and your present perception. You ask if your expression is efficient. Therefore, I answer, you hold more efficient choices. I do not express that you are wrong. I also do not express that you hold more efficient choices, if you do not express a willingness to know! (Pause, smiling)
ELIAS: Much is withheld, as you are already aware, for you express no desire within this present moment for the information. Therefore, you are offered information that you express the desire to have.Ē (4) [session 114, August 18, 1996]
CAROL: ďAre there any actions or incidents that are inconsequential? Such as I bought some lettuce and broccoli while Iíve been here, put it in the refrigerator at the motel, opened it up and they were both frozen solid. Now is everything symbolic of original action or intent or creativity, or are there some things that are inconsequential? If everything is consequential, it would take a lot of concentration to be watching every incident that happens so that you could be reading what itís symbolic for. (Elias is smiling)
ELIAS: I shall express, every action, every moment, every choice is consequential. Every motion within consciousness is consequential. This is not to say that every action that you engage is leading to what you think of as more important probabilities. All action is important, for in actuality there are no actions that are more important than any other actions. You think in these terms. You believe the choice to engage a partnership in marriage is a very important choice, as opposed to the choice of adding mustard to your sandwich! (Grinning) In actuality, they are both choices. One holds no more significance than the other. The difference in these choices is the duration of their temporariness. Therefore, you place value on some choices and you place no value on other choices. All of your choices, all of your actions, are consequential. All of your choices are meaningful. All of your actions are purposeful, for your experience.
Now; there are some actions and choices that may objectively seem inconsequential and in actuality are not, for they are a piece of a grander puzzle within probabilities. You will notice that many times, very small actions such as frozen broccoli may trigger what you view to be more important information. You are quite inventive, all of you, in your creativity in triggering your own connections. You are very creative in your methods of symbolism in offering yourselves information. Therefore, I wish not to express to you that you be upon your hamster wheel, spinning, spinning, spinning.Ē [session 148, January 14, 1997]
DREW: ďI want to clarify a term. When you say love is dimensional and color is dimensional, does that mean multidimensional?
BOB: However, if I understand what youíre saying when you say that love is a truth, that does not mean that our typical interpretations of love and descriptions of love are truth.
DREW: Right. Those are our interpretations, but it is a fundamental truth of being.
BOB: Right, which we have very little understanding of, if I heard correctly. So the characteristics that we impose upon love are not necessarily accurate. Theyíre not necessarily the picture. They are not the truth. The truth of love is something apart from the character that we give it.
ELIAS: This is not to diminish the reality of your interpretation!
BOB: Okay, but the point being that lots of people equate love and hate as sort of equal counterparts to one another Based on your definition, that would not be true because ...
BOB: ... love is a truth and hate is an emotion filtered through belief systems. So love is not technically something that is filtered through belief systems, but our description of what we perceive to be love is filtered through belief systems, correct? So love is something truly apart from that, that we donít particularly understand very well and that we take an awful lot of liberties describing, and whether some of those liberties are valid or not is a separate discussion. (Vicki loses it. Iíve been on this hamster wheel a few other times, Bob!)
ELIAS: You approach [a] dangerous area! (Much laughter)
BOB: Seems like Iím on a roll tonight!
ELIAS: I take great issue with discounting of your creation, for you are quite accomplished and adept at discounting your creations and invalidating yourselves! Your creations are interpretations, but they are reality. They are not to be discounted. Your interpretation of a truth may be an interpretation in terms of consciousness non-physically focused within its entirety, but your interpretation of a truth within physical focus is reality. It also is not negative. It also is, is, creative!
BOB: Okay, but reality is not truth. (We all lose it)
ELIAS: (Grinning at Bob) Reality is truth!
BOB: So all experience and anything you create is truth!
ELIAS: In a manner of speaking.
BOB: Okay. If you create your reality and reality is truth, then you create truth! (Elias grins seductively at Bob, who backs off) Well, Iíll give that some thought! (Iíd like to acknowledge Bob here for braving the hamster wheel!)Ē [session 152, February 09, 1997]
STELLA: ďAnd I have another thing. Hereís another belief system, of compulsion. My personality is very compulsive, addicted. I choose all this stuff. Itís going to sound really stupid but Iím going to ask it anyway. Because see, I thought I was over all of my addictions. I thought I had gone beyond and above already with my addictions. Now ... I mean this is going to sound awful, and I wish this would be scratched out. But anyway, I am addicted to ...
ELIAS: (Chuckling) Personal invalidation! Mark this! (Laughter)
(Vicís note: Here, I was on the edge of my seat! Iím thinking, what the heck could Stella, of all people, be addicted to???)
STELLA: And I want to know what to do. I have this thing with carrots. Iím turning yellow, and the more I turn yellow ... I mean, people are going to say youíre sick or something! (Laughter) I love carrots! I love carrots, and I have this thing that is driving me up the wall because I canít stop eating carrots! Iím going to turn really bad yellow, and this is sort of like an addiction type of thing too. I thought I was over it, and itís bothersome to me.
ELIAS: First of all, let me express to you that you are attaching a negative to this experience. Secondly, you are limiting yourself to the confines of belief systems of cause and effect. Therefore, you also place a negative and non-acceptance upon your experience. At times within certain focuses, certain individuals are choosing what you term to be Ďcompulsiveí for the intensity of the stimulus within the experiences. Therefore, it is only that you attach a belief system that this is wrong which denies you.
You do not automatically have to be creating of orange coloring of pigmentation simply for the reason that you are consuming this vegetation! This is a belief system! You may consume whatever you are choosing entirely, and it shall not necessarily be affecting of you physically if you are not aligning with the belief systems that you attach to this. There are many elements within your physical focus that you attach negative belief systems to; expressing that they are harmful, that they are bad, that they are creating of disease, that they are creating of dysfunction, that they are creating of death, that they are creating of discoloration of skin! (Laughter) These are belief systems. No element is creating of this action. It is not a situation of cause and effect.
NORMA: But any excess is a dysfunction, no?
ELIAS: This is a belief system.
NORMA: Everything taken to an excess ... weíre talking here about excesses, no?
ELIAS: Quite, but this is also a belief system. You attach a wrong to excess. Your very word Ďexcessí you attach a negative thought to.
NORMA: But if, for example, you drink too much alcohol or you smoke too much, thatís a reality! You still have that poison in your body. And thatís not a belief, thatís something real!
ELIAS: It is a reality, but only in relation to your belief system!
NORMA: Your belief system? That means something that you believe?
ELIAS: Quite; and as you believe this ...
NORMA: If you donít believe itís making you harm, it wonít happen?
ELIAS: Quite. As you believe these things you create them, and they are reality!
NORMA: No, no, no! (And we all crack up)
ELIAS: Ah! We shall be climbing upon our hamster wheel! Continue.
NORMA: Itís very hard. Like I think that if you take someone to an island and you donít tell that person that if he does something in excess it will harm him ... then you think that it will not harm him? If he does something like if he eats a lot, for example if he eats something which makes him get sick, he will get sick! And nobody will tell him that! Well, weíre talking about excesses, so ...
ELIAS: He may experience getting sick, in your terms, as a response to disliking of some element that he has consumed. This is not an automatic response that is a truth! It is a belief system that you attach to. Belief systems are reality within this dimension! They are your focus. You may not be within physical focus without belief systems! Therefore, they are an intimate part of your creating and your reality; but I also offer to you that you hold great freedom, for you may choose not to be aligning with belief systems and you shall not create what you believe you must create!
NORMA: So if you want to be fat, you are fat. If you want to be thin, you are thin.
NORMA: If you believe in that, then.
MARCOS: But itís a little bit like, every victim that is letís say murdered wants to be? Or puts himself in a position to be?
ELIAS: Yes. I take issue with your terminology of Ďwanting to be,í for objectively none of you feel the emotion or feeling of wanting to be hurt or to be hurtful, but you do create agreements within essence and you do choose those experiences. They are not accidental, and they are also not random. If you are engaged within the action of being a victim, you have chosen within agreement to be that victim for that experience, for no experience is bad! They are all neutral. They are all merely experiences, and you hold many, many, many focuses within essence experiencing all simultaneously. Therefore, you are experiencing all aspects of this reality, not only within the action of the focusing of your own essence, but also within all of your aspects, all of your counterparts, which may be held within different essences. Therefore in this, it is merely a choice of the probability in which you personally, within an individual focus, choose to be actualizing yourself.
All ... underline Ďallí ... experiences are incorporated to you within essence, for you provide yourself with multitudes of avenues to be incorporating experiences. All experiences are experiences. They are not good. They are not bad. They do not hold cause and effect. They do not hold consequence. They are merely experience.Ē [session 187, June 28, 1997]
WENDY: ď[What is our] purpose ... human purpose?
ELIAS: To experience.
WENDY: For what purpose?
ELIAS: To experience.
WENDY: For what purpose? (We all crack up)
ELIAS: (Grinning) We may continue on this hamster wheel for much time framework!
WENDY: Merely to experience? To gain knowledge?
WENDY: Weíre here to teach? Am I correct? And to give information?
ELIAS: To offer information.
WENDY: To offer information. Our purpose is not to learn?
ELIAS: No. Your purpose is to be experiencing within all elements of consciousness, physical and non-physical, which allows you the accomplishment of your individual value fulfillment and your continuous exploration within the action of becoming. This is your purpose. Within each focus, you may term your purpose to be the following of your individual intent within that particular focus, and the accomplishment of your value fulfillment within your intent.
Each individual within each physical focus holds an intent Ė this being that which drives you within your desires of your creations and probabilities throughout the entirety of your focus Ė and if you are not accomplishing your value fulfillment within your intent, you shall merely disengage and experience elsewhere.Ē [session 209, August 19, 1997]
FORREST: ďInsofar as we would be correcting our definition of love to define it as that which enables choice in abstract terms, would we be moving closer to a physical translation from the English language, the nature of that essential truth?
FORREST: Why not? What would be the closest physical translation in that case?
ELIAS: There is no physical translation.
FORREST: Within the English language?
ELIAS: No. (Pause) It is not an enabling. It is not an emotion. It is a quality of consciousness. It is an action.
FORREST: How would you describe the characteristics of that action?
FORREST: Wouldnít we regard the process of becoming as the process of choice?
ELIAS: It merely is.
FORREST: Wouldnít you say that choice merely is?
ELIAS: Choice is a different action.
FORREST: How is the action of choice different from the action of being?
ELIAS: Choice implies differences. Becoming IS.
FORREST: It has been my understanding that choice does not just imply differences, but also implies sameness.
ELIAS: It may.
FORREST: So in that sense, wouldnít we be viewing Ďbeingnessí as an aspect of choice?
ELIAS: No. Being, becoming, IS.
FORREST: But choice isnít, necessarily.
ELIAS: Correct. You are viewing within the belief systems of this particular dimension and within your physical knowledge.
FORREST: So what would you be offering as a correction to this?
ELIAS: That beyond merely individual physical dimensions there are elements that you have not dreamt of, but that you hold the ability to access this within your remembrance. This be the point of this shift in consciousness, that you liberate yourselves from the confines and limitations of your physical belief systems and move into the wider awareness of essence and consciousness, which shall allow you a more expansive expression of your creativity which is a more expansive expression of your thought processes and of your knowing, and also frees you from this hamster wheel (smiling) that you continuously run upon in a circle, asking your same questions and receiving non-answers.
In allowing yourselves the ability to widen your awareness, you also free yourselves from much of the confinement of your belief systems, which are merely creating of new and more creative religions, of which your sciences are another and of which your sciences are very limited. They provide you with exceedingly limiting information of your reality and of how you create your reality and of your universe that you occupy, and in your expansion of your awareness you offer yourselves the ability to access more than your sciences may EVER provide you with.Ē [session 275, April 23, 1998]
ELIAS: ďIndividuals in recent time framework have been projecting energy in volumes of ĎWhy? Why is this occurring? Why is this happening? Why am I doing this?í You are giving yourselves no answers, which I have addressed previously. ĎWhyí is a question that is so very familiar you do not respond to yourself if you inquire Ďwhy.í You merely engage your hamster wheel again and again, and you offer yourselves no information. But figuratively I may express to you, (wryly) those of us in the cosmos have been receiving tremendous shouts of ĎWhy?í (Laughter) This is the reason that I speak to you, and my energy is always with you.
But it is your responsibility to generate the openness to receive information or to provide yourselves with information, and that is what each of you are doing in this moment. You are creating this. You are creating myself as a means to offer yourselves information. Credit yourselves with the information that you receive this day. Do not credit me, for you are all creating this scenario.
Now; in this, we continue with the identification of the oppositions Ė irritations and fears.
CATHY: When we spoke the other day, you talked about the betrayal of myself and how I do this. I seem to get myself in a catch-22, because I have these truths, these rules, that I live by. If I break my rules, Iím betraying myself. If I donít break my rules, I think Iím betraying myself. Then, if I beat up on myself for not breaking my rules, Iím betraying myself. Itís the hamster wheel.
There are two things I fear: what if my choice is wrong Ė thatís my fear Ė and a huge question, it isnít Ďwhyí necessarily, but itís ĎWhat do I do?í Would someone just tell me? From the cosmos, please, what I should do? Nuts and bolts, practical stuff to make the choice thatís really the one that I need to make. How do I make myself make the choice that works?
ELIAS: First of all, it is not a question of forcing; it is a question of listening.
CATHY: Iím listening; nobodyís speaking!
ELIAS: You are NOT listening. You ARE generating the hamster wheel. But the reason that you are generating the hamster wheel is that you cannot listen if you continue to focus merely on that one direction. Your concentration is centered upon the evaluation of the right or the wrong choice.
As you hold your attention and your concentration upon that, you do not allow yourself to offer yourself information of what the choices even are, for you are concerned with whether they are right or wrong. You do not even present the object of the choice to yourself to evaluate whether it is right or wrong, for you are too concerned with the right and wrong to begin with. Therefore, you have no objective to even evaluate whether it is right or wrong.
Figuratively speaking, it is as if you have constructed a wall directly before you and all of the subjects and the questions are upon the other side of the wall. You are standing upon this side of the wall, viewing the wall and asking yourself what is right and wrong, which is right and wrong of all of these choices that are beyond the wall that you cannot see. The choices are there, but the wall is between you and the choices.
CATHY: How do I break down the wall?
ELIAS: This is the element of listening to yourself. Within one day Ė each day Ė not to concern yourself with subsequent days but in the present day, evaluate what you are doing. If you face yourself with what you perceive to be choice in ANY expression, whether it shall be to participate in this conversation or to participate in a socialization with other individuals or whether you shall consume water or whether you shall consume another beverage, whatever you perceive as choices that you are engaging, it is a matter of listening to you.
The manner in which you listen to you is you pay attention to your communications and signals emotionally. If you hesitate in relation to a choice, the likelihood is that that choice is NOT your preference. If you experience ease in a choice, it generally IS a preference.
Preferences are not enormous expressions that are solidified. Individuals become confused in relation to preferences, for they do not recognize that they are engaging preferences or not preferences in many different mundane actions. You may incorporate a preference of what type of shoes you choose and the shape of them. That is a preference that influences your choices.
Paying attention to what you are actually doing and how you are responding to yourself in relation to your choices, THAT is how you evaluate what are your right choices. There are no absolute right choices.
But in association with what we are discussing this day, we are not incorporating the idea that there is no right and wrong. For within each of you, you do express right and wrong, which is quite associated with the subject matter of this discussion of your greatest fear and your greatest irritation. For were you not to incorporate the association of right and wrong, you would not incorporate the greatest fear or the greatest irritation.
What the right choices for you are what allows you your freedom. What the right choices for you are what expresses your preferences. What the right choices for you are those that acknowledge you, that allow you to experience, express and be aware of your own freedom, of your own strength, of your own power, and not denying yourself. What the wrong choices for you are those that deny you. That is the most significant.
CATHY: I donít know how to reconcile the ones that are affirming me with the truths.
ELIAS: Offer [an] example.
CATHY: I donít want to offer an example. Itís too personal! (Laughs) All right, you guys, everybody close your ears! (Group laughter)
ELIAS: (Laughs) The point in this room this day is to be recognizing judgment and differences, and not expressing judgment but acceptance! Proceed.
CATHY: My husband and I have some issues, and thatís putting it politely. I feel constrained in things that I donít allow myself Ė we talked about this in my session Ė to express any kind of closeness with anybody outside the world of the marriage. Iím not talking affairs Ė donít anybody get any ideas! Iím just talking about closeness with chosen friends.
CATHY: You expressed to me that itís not really my husbandís feelings that Iím afraid of betraying but my own. Well, I can see your point. It makes sense to me intellectually. But how do I convince my heart to let go of those rules and allow myself the freedom to have intimate friendships with people outside my marriage? I donít know how to get the message into my heart, and thatís where it counts. Because as long as my brain is telling me, I ignore it mostly! My brain is saying, ĎI didnít tell you to do that!í and itís not true, because I donít really make myself free to do it. So no matter what my brain and mouth say, the heart is saying something else.
ELIAS: I am understanding.
CATHY: How do I reconcile the heart beliefs, the wall, with the brain beliefs, the freedom? How does the brain knock down that wall in the heart?
ELIAS: In increments.
CATHY: How does it do it NOW?
ELIAS: What is the definition of patience?
CATHY: What I donít have!
DALE: Knowing and understanding?
ELIAS: Allowance. Allowance is the definition of patience. Understand that all of you incorporate some similarities in some capacity to what you are experiencing. The imagery may be quite different, but it matters not. You generate this thought process in impatience, that you all have offered yourselves considerable information and therefore you SHOULD incorporate the ability to snap your fingers and generate what you want in this moment immediately. Although you actually can, I have repeatedly expressed to all of you that you generally do not.
CATHY: Why not? It would be so much easier.
ELIAS: For you are moving into unfamiliars. Regardless of your tremendous desire to be expressing in this manner, what you want is freedom. Each of you wants to incorporate your own freedom in some capacity. But you fear that freedom, for it is an unknown. It is not what you have experienced. Therefore, it is entirely unfamiliar to you.
Generally speaking, for the most part, you generate automatic responses. You are seating yourselves in the position of the co-pilot. You are flying within your vehicle but you are the co-pilot. You are not steering that vehicle, for what IS steering it is your lack of attention and your automatic responses and not paying attention to those automatic responses.
You can, quite quickly actually, move that information from your brain, which it is not stored there anyway! (group laughter). But you can move that information from your brain into yourself and your actual experience Ė and that is where you want to move it Ė in paying attention to what you are doing and interrupting those automatic responses. In genuinely moving your attention to recognize those automatic responses, THAT is the most challenging, for they are precisely that, automatic, and generally speaking you do not incorporate any thought in association with them.
Where the information that you do have comes into play is that you are aware that you are communicating to yourself. You are aware that you generate emotional communications and signals. Many of those signals may be quite subtle, but they may be easier to pay attention to than the automatic responses.
In that, once you begin noticing those signals such as hesitation, retreat, twinges of guilt, pacifying, those may be somewhat subtle signals but they are noticeable. In the moments that you notice those signals, they are signaling you as to an automatic response. It matters not that you view it to be hindsight, for each time you notice that you are generating those signals, you are offering yourself an opportunity to choose in another manner and acknowledge yourself.
CATHY: In some ways, itís so hard. Wouldnít it be easier to go through life like my husband and just not care about any of this stuff and not have any feelings at all?
ELIAS: That would be his choice. Some individuals generate quite an ease within their focus and other individuals do not. Also, it is the challenge. This is another element. What do you value?
CATHY: Iím starting to think I value a nice rest!
ELIAS: What you genuinely value is a challenge.
CATHY: I know! I really hate that. (Laughter)
ELIAS: Also what you value or what you have valued Ė remember, that is not an absolute and it can change Ė but what you have valued is that any expression that requires effort becomes valuable. If it is easy, it is not as valuable. That is not true, but that IS what you have valued. Therefore, that again is a very familiar expression and automatic.
I may express to you all, although you may incorporate a great desire to actually express your freedom and experience your own power and your own strength, there is some element of comfort in what is familiar even if you dislike it, for it IS familiar. The unfamiliar in many expressions is unknown for it is unexperienced, and that does not generate comfort. It may generate more of an inspiration in desire, but not comfort, for it is not familiar. In unknowns, you do not know what to expect. Therefore, [there is] also an element of a lack of control and the circle of ĎWhat if I step into the unknown and it is a wrong choice?í You are viewing your wrong choices now, and you are addressing to them.
To avoid overwhelming yourself any more than you already have, the point would be to allow yourself in increments to notice the moments in which you are expressing that hesitation or that denial or that uncomfortableness or apprehension, or irritation and fear, and allow yourself to acknowledge that and not oppose it.
That is the greatest snare, for that is a very strong automatic response. If you dislike some expression, you automatically oppose it. If you are uncomfortable, you automatically oppose it. Your first incorporation is to rid yourself of it.
CATHY: So what we should do is just sit there with it.
ELIAS: Allow yourself to experience, to recognize, to NOT oppose. As you experience that which you dislike, if you are not opposing it you generate the allowance, and in the allowance you spark new choices.
And I do not deny that these are not easy concepts!
CATHY: These are like essay questions, like homework.
ELIAS: (Chuckles) Yes!
NATASHA: When you say Ďunknown,í isnít it that weíre probably all afraid of real freedom?
ELIAS: Yes! Yes.
NATASHA: Thatís probably what we are afraid of. When we cannot go out-of-body, we are probably afraid of it because we would not come back or whatever.
NATASHA: So thatís what we are actually afraid of Ė freedom.
ELIAS: For it is very unfamiliar and you generate an automatic association that freedom is unstructured.
RODNEY: Well, it is, right?
ELIAS: Not necessarily.
RODNEY: It feels that way to me.
ELIAS: But you structure, to an extent.
RODNEY: I just quit my job! I pulled out all the props. Thereís no structure.
ELIAS: Ah, is there not? Is that the only expression of structure?
RODNEY: I look at that freedom and itís scaring the hell out of me.
ELIAS: I understand. But it is not necessarily the lack of structure, it is merely a different expression of structure.
RODNEY: But my concept is that in true freedom you have great choices.
RODNEY: That seems to me to be unstructured.
ELIAS: Not necessarily.
RODNEY: Thatís structured? Thatís a different kind of structure?
RODNEY: Itís a very unfamiliar structure.
ELIAS: Yes, for the structure is associated with your preferences. Therefore, you alter the expression of the structure from the outside of your employment that dictates your structure to the inside, and you generate your own structure in association with your preferences.
RODNEY: Well, I havenít quite got there yet!
ELIAS: (Laughs loudly with group) But you have merely begun!
RODNEY: This is true!
ELIAS: Therefore, your adventure is merely beginning.
RODNEY: Well, Iíve jumped out of the airplane but Iím not quite sure thereís a parachute there! (Laughter)
ELIAS: Ah! Perhaps now you shall incorporate your own flight.
RODNEY: I thought of you, dear Elias, about jumping into the center of the pool without checking to see how deep it was. It was closer to the ground than the airplane, Iím sure.
ELIAS: (Laughs) I am acknowledging of you.
KEN: Weíre getting back to fears and irritations and stuff like that?
KEN: What I kind of tuned into was Ė actually, itís almost like the third time for me Ė but itís seeing government just running away from me and becoming very bizarre. The first time for me was in the Russian revolution. The second time was when Nazi Germany started getting into the act, and at that time I managed to leave. With the Russian one, I ended up using that circumstance for disengaging.
ELIAS: And now?
KEN: This time itís seeing things like this government of ours suddenly doing pre-emptive wars and jumping into other countries and stuff like that and then doing things like Patriot Acts to try to take choices away from us. We were talking about us being afraid of making the wrong choice, but here itís almost like weíre losing the ability to make choices if we buy into this government.
ELIAS: And that generates fear within you?
KEN: There is definitely some fear in that.
ELIAS: And that generates irritation?
KEN: Irritation is probably stronger than the fear, though fear of drudgery definitely gets in there and shows up on its own, outside the scope of the government.
ELIAS: In this, where is your attention?
KEN: On the fear and irritation.
ELIAS: Outside of yourself. Your attention is held upon what other individuals are doing and choosing, which distracts your attention from you. In that, once again you become the co-pilot and the other individuals are flying the plane. They are generating the choices and you become the victim. This is the reason that it is significant to pay attention to what YOUR choices are.
KEN: In other words, tuning in to my inner guidance and tuning out the government.
ELIAS: In a manner of speaking.
ELLA: I was thinking how to answer your question and wanted to rationalize, but also there is an automatic response. I donít judge how I answer it, but what immediately comes to my mind is that I have this irrational fear of being maybe raped or killed in a shower. Iíve never experienced that in this focus; possibly itís a bleed-through from another focus. What it signifies to me is a matter of pain and the irritation is that itís also being out of control, being vulnerable at your most exposed. I could probably be more practical or something, but I donít want to rationalize it. Iím just looking for what comes from within.
The first irritation that I thought of was I get very irritated when Iím trying to obtain information. It requires more effort because Iím a Sumari. I donít like to dig so deep, and it requires more effort for me than I can sustain. I almost get nauseous, and it irritates me.
But then I realized that I also get very irritated when somebody elseís actions affect my life, which is also being out of control. I realized that all that was my being out of control and my beliefs of what is immoral in terms of my responsibilities. Do I allow myself a freedom, or do I be moral and be responsible for my family in ways that may diminish my freedom? I am working through that. I can say that I think I sometimes get on the hamster wheel like the rest of us.
I think of my friend, who doesnít force ideas on me, but she always dares me to do something new. When I have questions she points me to the session where itís answered. Itís very interesting sometimes, but I do feel I am not yet there. What I started doing was to pay more attention to myself. Even though sometimes itís probably the most difficult, I started doing things for myself I never allowed myself, like in coming here or writing songs or just not caring what anyone says or how I behave.
ELIAS: I am understanding.
ELLA: I like myself much better than Iíve ever liked... I donít want to be a 18 again; I donít. I like myself at 44 much better than when I was 18.
So I do still feel that there are a lot of unresolved issues of being out of control and being afraid of fear. Every time I even try to get closer to being out-of-body or experiencing something like that, that fear of freedom pulls me right back. I still feel that thereís a lot of unresolved issues.
ELIAS: Let me address to this also. For as to you individually Ė and I am aware that there are several other individuals that express quite similarly that are present Ė in this, the preferences are suspect. Preferences are suspect, for preferences are viewed as selfish. Therefore, the shoulds and the should-nots are expressed, and those are what deny your freedom.
In this, although I am acknowledging of you that you are generating a movement in offering yourself more freedom Ė and this is expressed commonly with a number of you present this day Ė that you do not necessarily even recognize the concept that of allowing yourselves to express your preferences is bad for it is selfish, and beyond selfish, it is also inconsiderate.
ELLA: I do recognize, but I still donít know the how of it. I definitely know I donít have a strong desire to abandon my husband, but Iím just giving you an approximation.
ELIAS: I am understanding. But there is an underlying expression with many individuals that there is an automatic association with their preferences as being wrong to be expressed, and that if they allow themselves to express their preferences and their own freedom that they are also being selfish and that they are being inconsiderate.
This is a significant point. For that moves in the reverse also, that if you generate this association that your preferences are not acceptable, that your preferences being expressed are selfish and are potentially inconsiderate, you also project to other individuals that their preferences are unacceptable and selfish and inconsiderate.
These are very strong associations that you generate with each other, which is another expression of a lack of acceptance of difference and denying yourselves, and in that denial of yourselves, expressing a tremendous discounting of yourselves, and that holds you on that hamster wheel.
ELLA: In respect to that, I feel Iím working through certain issues. I feel that the less responsibility I want, the more I get. Is that because by the law of attraction I concentrate on it? I donít want any more responsibility, but I attract what I donít want because Iím discounting of my own preferences?
ELIAS: Many times.
ELLA: Iím sure I do; I know that I do. We all function with those belief systems, and I have them still.
ELIAS: The point is is that what you perceive to be generating acquiring more responsibility is being created in denying your own responsibility. You are responsible for you only. But in projecting your attention outside of yourself and holding your attention upon other individuals and their choices, you assume responsibility that is not yours.
KEN: Is this like me taking responsibility or accepting some of the responsibility for the U.S. invading Iraq?
ELIAS: Yes.Ē [session 1742, April 02, 2005]
(1) Vicís note: pop-ins, as we term them, used to be quite frequent occurrences, although their frequency has diminished. They are an interesting element of this phenomenon, an element that seems to be related to several different actions; misinterpretations expressed during conversation, fear or lack of fear within those present, an offering up of information for clarification, a response to connecting within consciousness. The most important element, though, seems to be Maryís willingness to incorporate them. Bear in mind that we donít really understand what initiates a pop-in. We just suddenly find ourselves talking to Elias instead of to Mary, which can be a little unnerving at times! As a result, the transcribed part of the pop-in begins whenever somebody remembers to turn on the tape recorder! Many pop-ins are never transcribed, as quite often they occur in places where there is no tape recorder.
(2) Paulís note: Vicki agreed to take a cat, Cleo, from a friendís brother who had a baby that was allergic to cats. When the cat first came into the house, it ran and hid under a couch for several days, hissing whenever Vicki attempted to get close. So she just left food and water under the couch and checked in once in a while.
Vickiís friend Cathy, who is an animal trainer in the movie business, suggested that sheíd bring a puppy pen over for the cat to live in and get used to the three other cats that lived with Vicki and husband Ron. When Vicki attempted to put Cleo in the cage, she bit her on the right hand. The bite was a nasty one and the entire hand swelled up for several days. Ironically after Vickiís attempt to put Cleo in the cage, her son Arum managed to do so without a scratch.
Vicki mentioned that she was bothered in this exchange with Elias because he said that confinement was unnecessary and a reflection of Vickiís own confinement/freedom issues. And all Vicki was attempting to do was the ďright thingĒ for all the creatures in the house so they could all co-exist in harmony.
Eventually, Vicki released Cleo from the cage and the cat acclimated to the house and other cats, though remaining hissy at anyone who tried to touch her. Several weeks later, Cleo didnít return for meal time and never returned again.
(3) Paulís note: Cathy is an animal trainer in the movie business. Her experience occurred in the office where she works. The dog she refers to was an adult German Shepard.
(4) Vicís final note: to anyone who actually reads this entire transcript, I would like to express my apologies for running on the hamster wheel so long! It was an interesting, entertaining, and fun interaction though, at least for Cathy and I. I donít think weíve ever had a pop-in that lasted this long, except for one that didnít get recorded. That was a fascinating exchange and contained a lot of very interesting information, and we all regret the fact that we didnít tape it. This brings questions to mind about the pop-ins themselves, and what an interesting part of the phenomenon they are. I know Jane Roberts had similar experiences with Seth, but other than that, I havenít found any information in this area. Anyway, I hope you got a few laughs. We sure did!
Digests Ė see also: | accepting self | attention (doing and choosing) | becoming | belief systems; an overview | bleed-through | choices/agreements | dimension | dis-ease and healing | duplicity | effortlessness | energy exchanges; Elias, Paul (Patel) | essence; an overview | expression of essence | fear | focus of essence; an overview | essence families; an overview (Sumari) | impressions | impulses | information | intents | manifestation | mergence | noticing self | objective/subjective awareness | personal invalidation | probabilities | remembrance of essence | Seth/Jane Roberts | shift in consciousness | shrines | skipping shells | trusting self | truth | twin focuses | widening awareness | you create your reality |
The Elias Transcripts are held in © copyright 1995 Ė 2018 by Mary Ennis, All Rights Reserved.
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