Sunday, October 06, 2002
ďBe Specific and Clear in What Is Being Expressed Within YouĒ
Participants: Mary (Michael), Ben (Albert) and Kevin (Douglas).
Elias arrives at 9:54 AM. (Arrival time is 18 seconds.)
ELIAS: Good morning!
KEVIN: Hey Elias!
BEN: Good morning!
ELIAS: And how shall we proceed this morning?
KEVIN: Ben, should I start?
BEN: Yes, you should start.
KEVIN: Ben, you might be a little bored by this preliminary stuff, so Iíll just go. Elias, I wanted to know how many total focuses I have. My guess is 1827. I donít know where I got that number from, but... (Laughs)
ELIAS: I am acknowledging of you listening to your impressions. Correct.
KEVIN: Thatís correct?
KEVIN: And how many focuses in this time/space framework?
KEVIN: I thought four. Elias, can you tell me the essence name of my friend Sebastian? (Pause)
ELIAS: Essence name Lee, L-E-E.
KEVIN: And his essence family? My impression is Sumari aligned with Gramada or Vold.
ELIAS: Essence family, Sumari; alignment, Vold.
KEVIN: Iím better than I thought at that!
BEN: Yes, but not better than I thought! (Elias laughs)
KEVIN: How many total focuses have I shared with Sebastian?
KEVIN: Was he my child in one of those?
KEVIN: My impression of my orientation is that Iím common. Is that correct?
KEVIN: Can you tell me in how many of my focuses was I gay? (Ben laughs) Whatís so funny?
BEN: Eighteen hundred and twenty-seven!
ELIAS: (Chuckles) Approximately half. (Ben and Kevin laugh)
KEVIN: Weíll give Ben a moment here to get himself together. (Elias chuckles)
KEVIN: I wanted to know if Iím a final focus. My impression is I think possibly I am, because a lot of times Iím bored and I just feel like nothing is really new or surprising.
KEVIN: I am a final focus. All right, Ben, you can go.
BEN: I had some impressions. I had one impression of Kevin before, in which you told me that he was a German aristocrat in the late 1800s, but I had some other impressions about shared focuses. First of all Iíll ask, how many focuses do Kevin/Douglas and I share?
BEN: Iím going to say that in one of those relationships that Douglas was one of my friendís wives.
BEN: What time framework was this? Was this in France?
BEN: Was time framework, I donít know, 1700s?
BEN: Another impression I had was that I was a servant of Douglasí.
ELIAS: Yes, you are correct.
BEN: I have no idea when this was. See, all these impressions that Iím getting or whatever, to me itís like thereís a certain amount of intimacy combined with a certain amount of separation that I get from all the impressions I get surrounding the two of us.
KEVIN: Even within our focus today.
BEN: Thatís where I get all my information from anyway.
BEN: Well, thatís what I mean. I imagine that in this relationship of being his servant that Iím like his personal valet in some sense. I can imagine bathing him, I can imagine being very intimate with him, but yet thereís this class wall that separates the two of us.
BEN: Now, what time framework was this in? Was this in like Persia or something?
KEVIN: I had one impression as well, Ben, and I donít know if I was an aristocrat in this focus or not, or if this is even a focus. It may have been a fantasy. But I was a wealthy person very into scents, and in this impression I was in a scene where I was being bathed by a servant, being serviced by a servant. I thought it may have been Germany, maybe the 18th century.
ELIAS: Earlier Ė sixteenth century.
KEVIN: Was Ben the servant in that?
ELIAS: Yes, and this is not in Germany but Russia.
KEVIN: Was there a sexual liaison?
BEN: How many fuckuses do we share? (Kevin and Elias laugh)
ELIAS: I may express to you, Douglas is quite active in this particular expression in most of his focuses. (All laugh)
BEN: And Douglas is wondering why heís not getting laid NOW.
ELIAS: Perhaps a choice of a different experience!
BEN: Heís taking a break. Heís been a slut for like 1800 times and now heís taking a break!
ELIAS: Ah, and you yourself have admitted that you are bored Ė or perhaps fatigued! (All laugh)
BEN: Another impression that I had was that perhaps that we had a very intense but long-distance relationship, that we communicated by way of writing and that perhaps we never even met or met seldomly.
ELIAS: Yes, you are correct.
BEN: And when was this?
ELIAS: Fifteenth century China. (Pause) Continue.
BEN: Okay Ė youíve got questions!
KEVIN: Iíll go into some other impressions that I have. One was me in India. The impression that I had was a man in his 40s, the scene was outside. He was in a reclining position and I think he had like a glass of water in his hand. Is that one of my focuses?
KEVIN: I have no idea what the time period was.
ELIAS: Nineteenth century.
KEVIN: Another impression that I had was an Aryan man in what seemed like late his 20s. He was muscular with tattoos and he had a shaved head. The scene was a dark space, either a basement or an old building, and I donít know if there was boxing going on or what. Was that another focus?
BEN: Is that a concurrent focus?
ELIAS: No, early 20th century.
BEN: And is his name Rhiner?
KEVIN: What was the location?
KEVIN: I really seem to like New York and my affinity is for a time period of New York City in the 20s through the 40s and the jazz era. Was I participating in that?
ELIAS: Yes, you ARE. (Chuckles)
KEVIN: Did I have to do with jazz music at all, or blues, any type of singing then?
ELIAS: An appreciation for this type of music, yes, but not a participation in producing of it.
KEVIN: Have I had any famous focuses?
ELIAS: I may express to you, it would be quite unlikely that you would engage this many focuses and not also incorporate some focuses that incorporate fame. (Chuckles)
KEVIN: Is that a good thing?
BEN: Itís a choice.
KEVIN: Iíll take that as something good.
ELIAS: Therefore, I shall express to you that you may investigate and you may allow yourself to discover those famous focuses that you incorporate.
KEVIN: You donít want to drop any hints? (Elias laughs)
BEN: Give him an occupation.
ELIAS: Very well, dancer.
KEVIN: All right. Ben, go ahead.
BEN: Iím going to talk about my personal life now. So in my last intimate partner situation, I came face to face with the prospect that perhaps most of the partners Iíve had have all been soft.
ELIAS: And this is distressing to you? (Laughter)
BEN: Itís just interesting because I donít exactly understand. When we had the last group session in New York and youíre looking at me telling me that Tracy/Ezra is soft and that I seem to surround myself with soft people, that I have some kind of like soft envy or something. (Elias laughs) I just donít even know exactly what this imagery means. It seems to be quite funny to you and actually funny to me, but I donít get the joke, actually!
ELIAS: First of all, let me express to you that in many of your focuses you have chosen that orientation.
BEN: Well, I presumed Bosie was soft.
ELIAS: Yes. But MANY other focuses of your essence have chosen to be incorporating that orientation also, and your essence incorporates what may be recognized as a type of fascination with that particular orientation and its diversity. In this, in THIS particular focus you choose the orientation of common but you are correct, you do move in the direction of surrounding yourself, so to speak, with individuals that are of the soft orientation.
Now; this also is purposeful, for it is the manner in which you are allowing yourself a clearer understanding of differences and of different perceptions. In this focus, being common, you engage much of your information and processing through objective imagery and outward expressions. Therefore, it is efficient in your method to be engaging interactions and relationships with individuals that are soft, for this offers you the opportunity to observe objective imagery and outward expressions, and therefore allows you to process information and offer yourself a greater understanding of other individuals and of yourself Ė how you interact with them and of the differences between yourself and them. This once again offers you information of yourself, allowing you to more efficiently generate your interactions with other individuals.
Now; you also have drawn to yourself certain individuals that are not soft, which offers you yet again a different expression of how you interact with individuals that are common, [and] you interact with them differently than you do with those individuals that are soft. Allow yourself to recognize that those individuals that you have drawn to yourself which incorporate the orientation of common, you express somewhat more of an ease in your interactions with them, although you also express some distance and incorporate less patience at times with those individuals than you afford to the individuals that may be soft.
KEVIN: Thatís true, Ben. (Kevin and Ben laugh)
ELIAS: Which may be an interesting aspect to be exploring.
BEN: Thank you.
KEVIN: I totally love exploring and reading about and getting different viewpoints on spirituality and the purpose of life and all that. Two books that I read in the past year that really grabbed me, that I really liked ... well, Iíll start with the first one. Itís called The Power of Now by Eckhart Tolle.
What grabbed me about this is that you, Elias, are always talking about being focused in the now, having your presence in this moment, not thinking futurely or pastly, and having your focus on yourself. When I read this book, it really said exactly the same thing, I thought, and it really impressed me. Being Sumafi, I like to have clarification, and whatís the word, you want accuracy, so Iíll bring some points up in the book. I just want to see if you find these to be accurate.
In the book he says that when youíre really focused in the now and you have your presence upon yourself and whatís going on around you, that thatís the entry point to enlightenment because your thoughts arenít occupying your head and youíre allowed to be the observer of whatís going on. You realize that youíre not your thoughts. Is that accurate?
KEVIN: He also was saying how a problem with the world right now is weíve kind of let our thought processes take us over. They have a function but weíve let them go a little crazy, like weíre always thinking and thatís kind of blocking us from actually realizing who we are.
ELIAS: In a manner of speaking, yes, this is correct. For it is not necessarily a question of engaging thought too much, so to speak, but rather holding your attention concentratedly upon the mechanism of thought. Thought is continually occurring. It is a natural function of your physical expression, and it is no less occurring in a continual capacity as your breathing or your heartbeat. But it is unnecessary for you to lock your attention upon this function of thought, and many times it is an obstacle.
KEVIN: So itís like weíre paying too much attention to the thoughts instead of just letting them flow?
ELIAS: It is a matter of attention and allowing yourselves to move your attention. You do not recognize the mobility of your attention, for you focus it in a concentrated manner in relation to thought.
KEVIN: The other book that I thought was really good was called ďConversations with God.Ē In this he talks about the beginning of time or the purpose of life, and what heís saying is that at one point All That Is was all there was, and since thatís all there was there was nothing; All That Is could not know itself. The only way for All That Is to know itself was from a vantage point from within, so All That Is divided itself up and created relativity so that it could know its own magnificence. In this essence agreed to forget who were and then come back to remembrance, and in doing this weíd bring more richness to consciousness.
ELIAS: In a manner of speaking, yes.
KEVIN: Do you want to extrapolate on that?
ELIAS: This type of explanation is partially accurate. Figuratively speaking and conceptually speaking, it is accurate as a translation into what you understand within your reality, although it is slightly elementary, for you do incorporate the capacity of objective understanding of expressions beyond what may be associated as physical. In this, the manner in which this is being presented incorporates the idea that consciousness is an entity or a thing, which it is not. It is an action.
Now; this is not to say that consciousness cannot manifest into an entity or into a thing, but in itself it is not. But the concept of exploration and discovery and knowing is correct and accurate, which is in your terms the purpose of generating different types of dimensions, different areas of consciousness Ė not necessarily as dividing, but as providing different means to be exploring different expressions of experience, for experience is the expression that allows for knowing.
KEVIN: So in our forgetting who we really are, does that allow us to focus our attention in a certain way so that we can explore this reality?
ELIAS: Yes, it offers you the purity of the experience, for each physical dimension is designed to be offering certain types of experiences in certain manners. As essence you KNOW what you are creating, but to allow for the purity of the physical experiences and allow for the purity of the exploration without unnecessary influence, each focus of attention moves in an expression of separation, and in that separation, in a manner of speaking, there is a forgetfulness, so to speak.
But this also is being altered now in association with this shift in consciousness. For separation is associated with beliefs, and therefore in movement in this shift in consciousness, you are accepting these beliefs, which also is affecting in neutralizing them, in a manner of speaking, and in that neutralization the veils of separation also become thinned or dropped, for this is a choice to express certain beliefs or to not express.
KEVIN: Thank you, Elias
ELIAS: You are quite welcome.
BEN: If weíre going to do book reports, then Iíll talk about my interest in Carlos Castaneda books. I think that you may have talked about them at some point in the sessions, but I donít really remember. I guess my impression of them is there seems to be a lot of very valid information to it, but to me thereís a separation because of what Iíll call cultural differences, in the sense that it doesnít speak to me completely because it speaks to me from in some sense like some other culture. One of the concepts I like was seeing energy directly.
BEN: Thatís a possibility, I presume?
BEN: And just the nature of the books themselves. Was there actually a character named Don Juan who taught Carlos Castaneda these things?
ELIAS: This was his translation, but yes.
BEN: Why would it need to be translated? It wasnít objective?
ELIAS: Yes, there was an objective interaction. In actuality, I have offered information concerning this individual and these characters and the information offered. You are correct that is quite valid.
BEN: Are they part of published transcripts? Is this something that I can look up?
ELIAS: Yes, in this you may investigate conversations that I have engaged with Yarr, for he also incorporates a fascination with these characters and has inquired. I have offered information of this subject matter to Yarr previously.
BEN: Thatíll be great, because I love to have an excuse to talk to Yarr. Then maybe Iíll have more questions when I bring up the subject again with you.
ELIAS: Very well.
KEVIN: Iím going to bring up something thatís been driving me a little nuts for a while here. Youíve talked about it, I think, in some conversations with Daryl and also in the Connecticut session. In the Connecticut session, you were speaking at one point about how sometimes we have an attraction for somebody and we tell ourselves that we want to have an interaction with them but then we donít follow through with the interaction. Thatís exactly what Iím doing with this person that Iím attracted to who works out at my gym, and itís been going on for a while. My impression is that Iím not interacting with him either because Iím afraid of rejection or because I think that Iím not worthy of him.
ELIAS: And what do offer to yourself in information concerning these impressions?
KEVIN: As far as my interaction or...?
ELIAS: No, in relation to yourself, what are you expressing to yourself in association with this communication, this impression that you have offered to yourself? Have you allowed yourself to be exploring what you are offering to yourself in communication and exploring your beliefs that influence this and how you restrict yourself?
KEVIN: I think Iím aware of all of those things, but it doesnít seem to help me move beyond them. I know my beliefs are influencing it.
ELIAS: What belief is influencing?
KEVIN: My belief in not being worthy enough.
ELIAS: And what else?
KEVIN: I donít know.
ELIAS: What is the nature of your expression of unworthiness?
KEVIN: This guy seems confident in himself and he carries himself in such a way where I feel like he is more confident in himself than I am.
ELIAS: Very well.
Now; what are you expressing to yourself in that imagery?
KEVIN: That if I engage with him heís not going to respond in the way that I want because he would think he was better than me.
BEN: That is exactly what Kevin thinks about everyone else! (Laughter)
ELIAS: No, this is not what I am asking of you. The point, my friend, is to be exploring you and what you are expressing and what motivates that and what influences that, not speculating what the other individual may or may not express.
Now; I have inquired of you what is the nature of your unworthiness. What do you view within yourself that generates this expression of unworthiness?
KEVIN: I think itís probably from past relationships where Iíve been in relationships and gotten hurt. I think that probably has something to do with it, where I felt rejected.
ELIAS: Very well. Let us examine this in a different manner. What creates the expression within you of being hurt or rejected?
KEVIN: I guess Iím creating it myself for myself.
KEVIN: I know that in reality that someone else canít really do that to you, that you decide to feel that way.
ELIAS: Correct. But what actually generates that feeling? What do you suppose actually generates that feeling of hurt or rejection?
KEVIN: Objectively? I donít understand.
ELIAS: Within you.
KEVIN: I guess my interpretation of myself.
BEN: That he believes heís unworthy.
ELIAS: No. Very well, what are you denying you?
KEVIN: What I want, or what I think I want.
ELIAS: Correct. And what is it that you want?
KEVIN: A relationship with this person.
ELIAS: No. You want to express the freedom to express yourself without limitation, without doubt, without concern, freely and fully.
Now; what generates the feeling of hurt is your denial of yourself, your expression within yourself that you cannot generate what you want, you cannot express yourself in the manner in which you want in relation to another individual. You want to appreciate and know and interact with another individual, and you deny yourself the freedom of that expression in association with the other individualís choices, allowing the other individual to dictate to you what you shall and shall not express.
KEVIN: Thatís totally true and I see that. I try to tell myself that next time I see this person and I have an opportunity to engage with him that I will. But when I get in that situation I just freeze, and I donít do it because Iím looking at his expression and feeling that I want him to open up and allow me to engage.
ELIAS: Ah! And this is the pattern. This is what I am expressing to you in association with exploring yourself and therefore discovering what motivates you and what you actually generate, which influences your choices. In this, what is influencing your choices or your denial of yourself is the action of crediting another individual with your expression.
You do not credit yourself with your own expression. What is meant by this is that you project your attention outwardly; you project an expectation of the other individual in the hopefulness that the other individual shall express first and therefore open the door in allowance of you. This is crediting the other individual with your choices and your expressions and denying yourself the freedom of your own expression.
KEVIN: I totally see that. But how do you do it objectively? Because when Iím in that position, I know that one of the reasons why I fail to engage is because I feel in that moment that Iím not feeling confident in myself. So if Iím not feeling confident in myself, Iím not expecting the reaction that I think that I want.
ELIAS: This feeling of a lack of confidence is an expression of fear. Therefore, you may address to this directly and recognize that in a particular moment you are expressing a fear. Once recognizing that you are expressing fear, you may explore within yourself and question yourself, what is motivating this fear? That if you are allowing yourself the freedom of expression it shall not be accepted by the other individual? Aha! If this is your response to yourself, that your fear is that your expression shall not be accepted by the other individual, you are continuing to project your attention outside of yourself and you are generating expectations.
KEVIN: So in that moment when Iím feeling that fear, if I recognize the fear and agree with myself to go through with the interaction Ė is that what I should do?
ELIAS: Check your motivation. What is influencing the fear? For in this, you may turn your attention to yourself rather than projecting it to the other individual. You may alter your perception through the action of exploring what is influencing this expression of fear. What is your motivation? Is your motivation an expectation of the other individual, or is your motivation genuinely the desire to freely express you without an expectation?
KEVIN: I think thatís good. I want to try that.
ELIAS: For without the expectation and in the expression of freely offering your expression outwardly, it matters not how the other individual shall respond. In that genuine freedom, you allow yourself to create the response that you want.
BEN: Can I jump in here?
ELIAS: You may.
BEN: Sometimes I wonder if Iím going along with this or itís just a cop-out. So hereís the situation, where I meet Douglas and I think Douglas is attractive. I know that my motivation is to have some kind of intimate relationship with him, but I also know that a sexual relationship is not the only kind of intimate relationship. So when I say that Iím really just motivated in being interactive with him and I donít care of the kind of interaction, I donít know if Iím being true to myself or itís just a cop-out.
ELIAS: I am understanding. In a manner of speaking, you are correct in your questioning of yourself and of your motivation.
Now; let me express to you, Albert, you are partially correct in both, for you do explore other expressions of relationships, knowing that the expression of sexual intimacy is not merely the one and only expression of intimacy. You are objectively aware of this, and you do explore other expressions of intimacy in addition to explorations of intimacy in sexual manners.
But in relation to this situation, you allow yourself to explore certain expressions of intimacy with this individual, but you also hold yourself in reserve, partially for a very similar reason as Douglas in his questioning of the other individual. You have offered yourself information that Douglas is not reciprocating, and therefore you reserve and you recede, for you also incorporate an expectation of the other individual. If that expectation is threatened, you recede.
There are other factors in this situation. For I may also express to you, Albert, that you are also moving in a time framework in which you are attempting to allow yourself to explore more of yourself, NOT in association with partnerships.
Now; I am aware of your affection in association with Douglas, and this creates an uncertainty within you, which also motivates your reservation, for that generates a threat that you may succumb to engaging another partnership, which you wish not to be engaging presently for you do incorporate a belief in this time framework that you cannot engage both actions simultaneously, of incorporating a partnership with another individual and also fully and intimately exploring yourself. Therefore, you have moved into an expression of not generating a partnership, not merely with Douglas but with any individual.
BEN: Yes, Iím quite aware of all of the choices I have been making lately! See, I think thatís what the interesting thing about the relationship with Douglas is. As you know, I can be very intimate or whatever else in a lot of situations where Iím pretty much assured that sexual action is not going to happen.
BEN: So Iím much more free. Now Iíve put myself in a situation where itís like the possibility actually exists, so I think I go through the situation where I act as if thatís what I want, when I know perfectly well I donít.
ELIAS: Correct, and therefore you offer yourself information. It is a question of whether you shall genuinely listen to yourself or whether you choose to be camouflaging.
KEVIN: Can I jump in here?
ELIAS: You may.
KEVIN: So if Iím sitting here and Ben is sitting here, and if Ben tells me heís attracted to me and he wants to have an intimate relationship and I say, ďNo, I donít want that, I just want friendship,Ē he can still go forward and create that with my energy or blueprint or whatever if he so chooses?
KEVIN: Where would I be in that? Would I be in a different probability with him?
ELIAS: Not necessarily. It is a manifestation of perception, my friends. You may be both engaging each other, and you, Douglas, may incorporate the perception that you are generating a close friendship and Albert may be generating the perception that he is creating an intimate relationship in a different manner with you. And simultaneously, in the same space arrangement, you may interact with each other and configure the energy differently.
KEVIN: So when we interact with each other, we have two different stories almost. How does that work?
ELIAS: At times this is an occurrence with individuals. At times, you may be sharing discussion of your experiences with each other and it shall not interrupt your perceptions.
KEVIN: So Ben could say, ďIt was great fucking you last night,Ē and I could be like, ďWhat are you talking about, we just had coffee?Ē (Laughs)
ELIAS: Or perhaps he may express that to you, and you may hear his appreciation of being within your presence.
KEVIN: Oh, thatís pretty interesting! Ben, do you have any comments on this?
BEN: Thatís why Kevinís managed to have so much sex in 1800 lives, because itís all in his mind! (Elias laughs)
KEVIN: Oh, thank you Ben, so much. Well, you know my affinity for voyeurism in this lifetime. (Elias laughs)
BEN: Yeah, you and Elias have that in common.
KEVIN: Getting back to my gym story, or the guy in my gym, I was just thinking about what you were saying and how I was saying that it was a fear of rejection. But another thing that came up when I was thinking about it was, one of the frustrations that I have, I think, most of all is that Iím not engaging the interaction. I think that if I did engage the interaction and I didnít get the response that I want, say I was rejected, it probably wouldnít be that bad. I would probably get over it and move on. But my failure to go forward and engage the interaction is what is really causing me the frustration most of all.
ELIAS: I am understanding Ė and this is the reason that we have engaged in this discussion.
BEN: (Laughing) He thinks itís easier to talk to you than some guy in a gym!
KEVIN: So with my perceptions in this situation, am I reading his energy accurately, or is it being filtered through my perceptions and being distorted?
ELIAS: It is being filtered through your perception and your fear.
KEVIN: So what heís giving off, Iím reading it differently.
KEVIN: I want to bring something up. As far as perceptions and beliefs, perception can override your beliefs, right? If you are in a situation and you know what your belief is, but with your perception you realize what your belief is and you decide that you want to create differently than what your belief is dictating, you can do that. Is that right?
ELIAS: In a manner of speaking, but I may express to you, perception does not override beliefs.
Now; choice offers you the freedom to move in association with different beliefs. You are always incorporating an influence of beliefs if you are continuing to participate in this physical dimension, for it is an element of the design of this physical dimension. But there are countless aspects of belief systems.
There are countless beliefs and many different expressions of them. Therefore, you may choose which direction you may proceed within. You may choose to be engaging different beliefs or allowing the influence of different beliefs, knowing that you incorporate ALL beliefs. This is not to say that you engage all of the beliefs continuously.
As an example, you incorporate all beliefs that are associated with any expression or manifestation in your physical dimension. Therefore, you incorporate the same beliefs that are expressed by individuals in other locations of your physical planet. For example, you incorporate the same beliefs as an individual in Pakistan.
Now; what is expressed by an individual in Pakistan may be quite different than what you express in your focus in New York, for you engage different beliefs. You express different beliefs.
This is not to say that you do not incorporate all of the beliefs that are within your physical dimension. Therefore, you also incorporate tremendous freedom, for you may move your attention in any manner that you choose and therefore you may engage different beliefs, which thusly influence your perception and alter your actual reality.
KEVIN: So you can choose those beliefs in the moment?
KEVIN: Okay. Go ahead, Ben.
BEN: So I just thought of something. This will be a clarification. When I had my session with Mikah and we were talking about World War II focuses, I had made the comment, ďOh, I donít get to be Arno Breker, do I?Ē meaning that Arno Breker was not a focus of Albert. Your response was, ďAnd that would be your object of affection.Ē Now, when you said that, I just basically took that because I am a fan of Brekerís work, but when I read the transcript it made me think did my focus at the time, Joseph Thorak, have a crush on Arno Breker?
BEN: Was Breker aware of it?
ELIAS: Partially, yes.
BEN: Breker is a focus of someone within the forum now, I presume?
BEN: Someone that I know intimately?
BEN: Someone Iíve met?
BEN: Thank you!
ELIAS: You are quite welcome.
KEVIN: Can you tell us how many gay focuses Ben has?
ELIAS: (Laughs) Approximately the same ratio as yourself. (Kevin and Ben laugh)
BEN: Youíre just saying that, now! (Elias laughs)
KEVIN: Go ahead, Ben. We donít actually have much time left.
BEN: Maybe we could end it with do you have anything that youíd like, without us asking a question, do you have anything youíd like to say to us individually to end the session?
ELIAS: What I may express to you both is that you are offering yourselves quite similar challenges, and you may be incorporating sharing information with each other in association with your experiences and your challenges, which may offer you each some helpfulness in this time framework.
I may also express to you that this action of genuinely incorporating your attention in the now and allowing your attention to move freely is tremendously significant. Each of you incorporates similar challenge in association with your orientation, in paying attention to what is being generated outside of you but also challenging yourselves to be paying attention to yourself in the moment, not merely what you are generating outwardly in imagery.
But allow yourselves to contemplate the exercise that we engaged this morning in evaluating and exploring what actually generates or creates certain expressions such as fear. Allow yourself to contemplate this interaction that we have engaged this morning, for this may serve as an example of how automatically you generate the response to yourself of generalities: ďAh I am expressing unworthiness.Ē
This offers you little information in your exploration of what you are actually expressing. This is your snare in what you term to be being stuck at a particular point and appearing to be unable to move beyond certain points in your investigation of yourselves. Be specific, and allow yourselves to be clear in what is actually being expressed within you, and this shall be quite helpful to you each.
BEN: So is the communication that happens most often with an emotional communication, does it really generally just boil down to ďI canít create what I want?Ē
ELIAS: For the most part, yes. The identification of what you want and what you are not allowing yourself to create may be more challenging to discover. Ha ha ha!
KEVIN: Just quickly, Elias, you mentioned the similarities in our challenges. Ben and I were both wondering if we have counterpart interaction.
BEN: What does that mean? (Laughter)
ELIAS: Sharing experiences.
ELIAS: Very well, my friends.
KEVIN: Elias, thank you so much!
ELIAS: You are quite welcome. As always, I offer to you both my affection and my encouragement, and I shall continue to be interactive with you and be playful with you.
KEVIN: Yes, be playful with us.
ELIAS: For many times you engage excessive seriousness.
KEVIN: For sure. Mostly Ben!
ELIAS: Quite! Very well, my friends. In tremendous fondness of you both, au revoir.
KEVIN: Au revoir.
BEN: Au revoir.
Elias departs at 10:59 AM.
© 2002 Mary Ennis, All Rights Reserved.