Session 201301031

Session 201301031
"What Are the Best Questions to Ask Elias?"
“Can Mass Beliefs Change History?”
"Feelings and Relaxing"
“Essence Themes”

Thursday, January 3, 2013 (Private/Phone)

Participants: Mary (Michael) and Jason (Spensar)

ELIAS: Good morning!

JASON: Hi, Elias. How are you?

ELIAS: As always, and yourself?

JASON: Good, good. Good to talk to you.

ELIAS: You also. What shall we discuss?

JASON: I wanted to start out with what types of questions are best to ask you? What I mean is, where does the information that you answer with come from? Is it from your experience, or is it that you're pulling from somewhere else?

ELIAS: Interesting question! I would express that the distinction of my experience, or in your terms “somewhere else,” would be somewhat inaccurate, for it would be both. For whatever information I access would also be a part of my experience then.

But to answer your question, I would express that what the most effective questions to present would be questions that relate to subjects that are either most influencing of you at the time or questions that you are most interested in, subjects that you are most interested in that are affecting you at the time. The responses that I offer, in your terms, come from an accessing of information in several directions.

One direction is in relation to you, your energy and your own directions at the time, what your potentials are, what direction you are engaging, what energy you are projecting, and therefore what is most likely in relation to what you are doing. Also, another factor is associated with what awareness you incorporate at the time and what openness you are expressing, therefore what you are willing to receive and what you are able or capable of assimilating and comprehending at a particular time framework.

The responses or the information itself, other than how it is directly related to you, your situation, your energy and your direction, also involves an aspect of collective information and directions and energy, and dependent upon what type of question is presented, the information may be accessed in relation to consciousness in general in regard to your reality. Whatever responses I offer to you will always be in relation to your physical reality, for any other answers would be not relevant.

JASON: Okay. Is there a type of limitation on the type of information that you are willing to provide?

ELIAS: (Reflectively) Is there a limitation? Is there a limitation to the information? No. Is there a limitation to what I am necessarily willing to provide? Yes, and that would be determined by you, by your openness, by your awareness and what you are willing or capable of assimilating in any particular time framework. Therefore, what is meant by that is you may present the question to myself and I may incorporate considerable information in response to that particular question, and I may choose to offer partial information in relation to the question in regard to what is relevant to you now and what you are capable of assimilating now in relation to my response. For I may choose to offer you relevant information now and expand that information in another time framework, recognizing that you incorporate a greater awareness in another time framework and will understand what I am expressing to you.

There are many time frameworks and situations with individuals that I incorporate more information in relation to your questions than you can actually assimilate at that particular time framework, for you may not incorporate at that particular time framework the awareness yet to understand what I am expressing. Therefore, it would be pointless for me to offer additional information, for it will merely be distorted and will be allowed an access through the lens of what you already believe or what you are already doing. Therefore, it would also not be helpful.

JASON: Is that limitation also influenced by who may read the future transcripts?

ELIAS: No. That is not a concern. I would express that there are time frameworks in which an individual may present a question and it may involve information in relation to other individuals, and in some situations I will inquire of an individual at that time: Do you want this information? And in that, I will specifically address to the individual in relation to what they themselves are willing to expose. But in relation to other individuals or outside individuals and the information that is offered, no, that is most definitely not a concern.

For all of you are interconnected, and everything is interconnected; therefore, as a hypothetical example, if you were to present a question to myself in relation to another individual that you were seeking information about, firstly I would inquire to you what your motivation is and how it benefits you to incorporate that information. If it benefits you to incorporate that information, I may be inclined to offer it and not incorporate a regard for how that may or may not impact the individual that the information is being expressed in relation to. For they are participating also, or the question would not be presented.

JASON: Is there anything you can tell me about my intent as this focus?

ELIAS: What have you evaluated?

JASON: Can you repeat that?

ELIAS: What have you evaluated in relation to your intent in this focus? As I have expressed many times, it is important that each individual incorporate a time framework in which they generate an evaluation themself of what the theme is in that particular focus, for it is much more meaningful and it assimilates much more quickly when you can identify it yourself even if you identify it only in part, which I can expand upon and offer more information to you. But it is important that you offer yourself some aspect identifying what your intent is. Remember, an intent is a general theme; it is not specific.

JASON: The only intent that I seem to have identified seems very general and to involve most people at this time, and that is overcoming or accepting limitations or limiting beliefs.

ELIAS: I would express that in actuality you are on track, in a manner of speaking, and contrary to what you think, that is not actually general to every individual.

Now, what I would express to you in clarifying that or expanding that somewhat is that it is not necessarily an exploration to be overcoming limiting beliefs, but I would agree that it is an intent to be expanding in a manner that allows you to more clearly define beliefs and therefore explore how beliefs can be expressed in a manner that is to your greatest benefit, not overcoming them but expanding your awareness of them in a capacity that allows you to manipulate them differently. Therefore, I would express that your intent is the exploration of beliefs in the capacity of expanding your manipulation of them.

JASON: I wanted to check on the accuracy of the following statement on the power of beliefs: I've heard or I've read that if everyone on the planet started teaching their children that dinosaurs and humans lived together at some time, then it wouldn't be long before evidence supporting that would be found.

ELIAS: (Pause) That is correct. You can change, and you do quite frequently change your own history. Your history is expressed in relation to perception. Perception creates all of your objective reality or imagery. Perception is driven by energy, what energy you project and what you concentrate upon. Therefore, I would express individually and en masse you can and do alter your reality in relation to how you perceive it, and how you perceive it creates the actual physical manifestation of it. Therefore, in pooling energy collectively, yes, you not only can change your history, but you can change the configuration of your reality in considerably dramatic capacity.

I would express that you already have altered your past significantly several times in relation to altering the time framework in which your species has been incorporated in relation to your world. You have pushed the time factor several times in which you have altered your past, your history, to incorporate the existence and the involvement of your species in earlier and earlier time frameworks, and you do present subsequently evidence to support that. You do this individually and collectively; you do it in your individual lives. In relation to what you believe, you will present yourself with evidence to support.

JASON: Thank you.

ELIAS: You are welcome.

JASON: Could we talk about how we pay attention and how that impacts our experience and our energy, and specifically comparing or contrasting paying attention in an open, wide and relaxed fashion compared to a more narrow type fashion?

ELIAS: Yes. I would express that in actuality this is more simple that you may imagine.

I have expressed that emotion is a base element of your reality. Now, do not confuse emotion with feelings, but emotion drives feelings, and so do other expressions: physical drives feelings, intuition and impressions also drive feelings. But in relation to your question, feelings are a very significant factor, for they are a very significant part of your reality and your experience. In relation to attention, feelings are an expression that very much affects how you direct your attention.

In this, I would express that when you are not as aware or improperly paying attention to feelings, it narrows your ability to engage your perception fully. Therefore, it narrows your ability in relation to what you create, what directions you engage, what you do and what you allow. Therefore, it also incorporates the capacity to narrow what you input, what information you incorporate or allow.

When you are aware of feelings and are engaging them by paying attention to them properly, in a manner of speaking – or accurately – you allow yourself that openness to input much, much more and to function much more effectively.

Now, how this occurs is feelings are designed in the capacity to be an expression that you generate that will attain your attention. That is what they are designed for. That is their function, to gain your attention. For accompanying every feeling that you express is a statement, is a subjective statement in relation to what you are doing. Therefore, to present that statement to you objectively, your subjective awareness creates the signal of a feeling. I have likened this many times to a telephone ringing. In this, the difficulty with feelings is that they are designed to attract your attention and do so very effectively, but generally speaking you move your attention to feelings and you stop, and you fix your attention on the feelings regardless of what they are.

Now, let me express to you: this is a blanket action that you do, generally speaking. It matters not whether it is what you classify to be good feelings or bad feelings. Whatever you feel, you focus upon the signal rather than the statement, which narrows your perception considerably. It does not allow you openness to information or exploration or investigation, for your attention becomes fixed in one direction, and that is in relation to the feeling.

In this, it is not only overt, extreme or obvious feelings that gain your attention. There are feelings that you express quite consistently, quite often that you do not define as a feeling, such as the feeling of neutrality. Individuals misdefine feelings very consistently and very commonly. I would express that one aspect of misdefining feelings is you would be inclined to define contentment as a feeling, which it is not. It is a state of being. Neutrality is a feeling that accompanies contentment, but most individuals do not define neutrality as a feeling at all. You define that as not feeling, when you actually are feeling.

In this, when you are not defining what you are feeling, you are also not receiving or identifying a statement that is being generated in relation to what you are doing. Therefore, you do not know what you are doing objectively, for you are not paying attention. You are paying attention to what you are feeling, or identifying that you are not feeling at all, which is ludicrous. For feelings are the signals, and I would express if the two aspects, the two base components of your reality are emotion and physical, both of which communicate with signals of feelings, how can you not be feeling? You are. This is the nature of your being in physical reality. But you do not define it, and this narrows your perception considerably. You are either expressing that you are feeling nothing and you are looking for feelings, or you are feeling and your attention is fixed upon the feeling, not the statement. (Chuckles) In this, the key is becoming aware of the whole of you, and this is a very significant aspect of you, for it incorporates literally one-half of all of your information. That is a considerable volume.

In this, that feeling of neutral can be tremendously much more beneficial to you than you realize, for when you acknowledge that feeling of neutral, and you recognize and understand that the statement that is attached to that feeling is contentment, that allows you to move your attention to being more open to volumes of what you can present to yourself: You are not distracted; you are centered; you are generating a comfortable position; you are not threatened; you are not opposing. Therefore, in that, it is easier to express calm, it is easier to express relax. And let me express to you, being content is not necessarily synonymous with being relaxed or calm, but you can be more easily when you are content. Therefore, you also generate more of a natural openness to all that is around you and all that you yourself express.

In this, you begin to recognize the affectingness in relation to attention and feelings, and how automatically and easily they can cloud your perception and cloud your attention in the manner in which you stop paying attention to you, stop paying attention to your choices, for you are too busy paying attention to what you are feeling. Therefore, when you are not paying attention to your choices, you are not paying attention to what you are inputting to yourself and what you are attracted to or what you want. You think you know, for paying attention to feelings also encourages you to, in some capacities, excessively pay attention to thinking, for you are attempting to evaluate the feeling, but generally you are evaluating the feeling in a surface manner in relation to outside sources rather than paying attention to what your own statement is in relation to that signal, that feeling. Therefore, the feeling prompts excessive thinking, and that can move in another direction that clouds perception and attention considerably, in which the feeling may actually even dissipate and disappear, and you have moved your attention so much to your thinking that you think you are feeling when you are not, which can become very complicated and confusing.

JASON: Okay. I wanted to try to bridge your language to other sources’ use of the terms “vibration” or “frequency,” other channels that talk about aligning your vibration with something. What does that mean in your terminology?

ELIAS: (Pause) I would express that it would be the same as myself expressing to you directions such as aligning your energy by aligning your energy centers, or expressing harmony with yourself. I incorporate different terminology, for the terminology of “vibrational qualities” is almost too abstract. Although you generate your objective reality and your objective awareness in very abstract capacities, vibrational qualities are [inaudible] that is abstract in a manner that is removed from you. You do not associate and think in terms of vibrational expressions, and that can be translated in other terms that will express the same point and allow you to connect with the idea or the action in a manner that is more tangible to you. Even “energy center” is somewhat abstract, but you can generate a visualization; you can imagine energy centers. Therefore, it is somewhat more tangible to you.

You exist within a physical reality. You perceive in physical terms. It is difficult for you to assimilate and translate into perception expressions that are not physical. Therefore, I choose not to incorporate as much expression or terminology that moves in the direction of more nonphysical conceptual expression. In this, “vibration” translates in relation into action and more tangible expressions such as energy and tone. In those terms it may seem somewhat abstract also, but in specific context it is less so.

Therefore, in relation to raising your vibrational quality or expanding your vibrational quality, I would express that this can be presented in the same meaning in terminology in relation to your attention and centering yourself: aware of yourself and your energy, what you are doing, what you are projecting, and defining in the manner of not confusing feelings with energy. For what you are feeling once again is the signal, and is not necessarily an indicator of what you are doing. What you are doing is the indicator of what you are projecting in energy, therefore what you are expressing outwardly and also what you are drawing to yourself in reflection of that projection.

In this, being aware of self, being aware of what you are doing, being aware of the signals that you present to yourself and the messages that you present to yourself, and being aware of your own evaluations and crediting yourself with your own abilities empowers you. Empowerment raises your vibrational quality.

JASON: Thank you.

ELIAS: You are welcome. The more directed you are, the more you hone your vibrational quality.

JASON: I am aware that there has been some work done or research correlating states of attention with brain wave activity and synchronicity of that wave activity.

ELIAS: Of course, for your brain, your physical brain, responds to what you are expressing. Therefore, in a capacity, what you are doing can be measured by how your brain is responding. Your brain is not initiating, it is responding to how you are directing; and yes, thinking is not initiated in your brain physically, but your brain responds to that mechanism, to that action of thinking. Therefore, it expresses messages in a physical capacity to your body consciousness in relation to how you are directing. The thinking initiates beyond your brain, but your brain is very much involved, for it is responsive to thinking and dreaming and other physical action. Your brain is a neurological center that is very much connected, or very directly connected, with your objective awareness. Your objective awareness is very much involved in directing of brain activity. But this is also the reason that I have expressed previously that you can actually remove half or more of an individual’s physical brain and they can continue to think and function equally as well as they do with their entire brain. [Inaudible] by your brain.

JASON: The other thing I wanted to ask along these lines was in trying to communicate directly with you. I was reading how basically theta brain waves are associated with perception of nonphysical consciousness. Is playing along those lines a method of initiating contact?

ELIAS: In a manner of speaking, yes, that is possible. I would express that in that direction, what you are doing, in actuality, is merely initiating, and in a manner of speaking maintaining a state of being with the brain of considerable relaxation. In that, you move beyond the surplus distractions that the brain can incorporate. For the brain being the neurological center of your physical manifestation, it is always busy in many different directions. In this, when you generate a state in which you relax the brain to a certain extent, in a simplistic manner of speaking it quiets all of the activity of your body consciousness and allows your objective awareness to engage in a similar manner to your subjective awareness.

Your objective awareness is very oriented to outside stimulation. It is very oriented to senses and physical action. Therefore, in that state of relaxation what you are doing is you are creating a state of being in which your objective awareness is no longer oriented to outside stimulation. In that, it moves in a direction of diverting attention and moving your attention in a manner of consciousness rather than outside stimulation. I would express “inward,” but that would be somewhat inaccurate. Expressing that this state of relaxation allows your objective awareness to be directed in relation to consciousness is more accurate, for that encompasses all, and there is no inward.

JASON: Thank you.

ELIAS: You are very welcome.

JASON: We are nearing the end of the time, but I wanted to ask as a last question or last area, if there's anything specific that you can tell me about my essence, which my essence family you mentioned is Tumold, and its focus… I don't know; I am not been very specific here, but I don't know if there's any information that you can pass along that I might find interesting or...

ELIAS: In what capacity? Are you expressing in general in relation to yourself as essence or are you expressing...

JASON: You're right; I think I have two different questions here put together. (Elias laughs) The one was the relation of focus to essence, in particular post disengagement. Why don't we start there.

ELIAS: Post disengagement in relation to your focus and yourself as essence? That is a very general question. Let me express to you in this manner: you asked in relation to your intent in this focus in this conversation.


ELIAS: Essences do not necessarily incorporate an intent, but essences do also incorporate a type of theme, that when an essence engages at physical reality they generate a theme in relation to that physical reality; and then, therefore, not all of the focuses may adhere to that theme, but most of them do. In this, I would express that the theme for an essence is the idea or the subject that is the most curious or that that essence generates the most interest in.

For you as essence, I would express that the theme with your essence is mechanics. Your essence in relation to this reality expresses the interest and the curiosity of the “how to” in any capacity. How does any direction function? And how can it be manipulated in how many different capacities? Therefore, your essence theme, in a manner of speaking, is mechanics and the how to or how does of any subject.

Therefore, in that, in relation to post disengagement, your expression is the contribution of your exploration in this particular focus, which does move in conjunction with that how to and how does. For in this focus also, in relation to your intent, you explore the mechanics of a subject, the mechanics of beliefs and how they influence and how you can manipulate them to influence in other manners. In this, post disengagement you as an attention remain you. Therefore, it is really a matter of what you choose to expand and how you choose to expand in that expression of curiosity.

JASON: Thank you very much.

ELIAS: You are welcome.

JASON: Our time is up.

ELIAS: Very well! I shall greatly be anticipating our next meeting, my friend.

JASON: I appreciate it, Elias. This has been great.

ELIAS: I express tremendous encouragement to you in your endeavors and explorations. (Laughs) To you my dear friend, in tremendous affection and great supportiveness, au revoir.

(Elias departs after 1 hour 2 minutes.)