Session 201810281


Session 201810281
“Recognizing Interconnectedness”
“Relaxing Perception”
“The Energy of a Jack Russell Terrier”
“Loving Yourself”

Sunday, October 28, 2018 (Private/In person)

Participants: Mary (Michael) and Brigitt (Camile) and a small group of observers

ELIAS: Good morning!

BRIGITT: Good morning!

ELIAS: (Chuckles) And what shall we discuss?

BRIGITT: With a mini group session? (Laughs) I think a few things for myself first, and then maybe continuing on the discussion of yesterday and the day before, if that’s okay?

ELIAS: Very well.

BRIGITT: All right. First question: Is Grace Slick a focus of my essence?

ELIAS: Observing.

BRIGITT: Observing? I’m observing.

ELIAS: Yes.

BRIGITT: Okay. Cool. Am I a final focus?

ELIAS: Yes.

BRIGITT: Yes? Okay. Interesting. How many—Alex, how many concurrent focuses does he have?

ELIAS: Six.

BRIGITT: He has six concurrent focuses? Okay. I’ll let him know that.

And we were talking about essence themes this morning at breakfast, and Sandra thinks that my essence theme is a pollinator. Would it be something close to that? I resonate with that explanation.

ELIAS: I would say that that is fairly accurate, yes.

BRIGITT: Okay. Fairly accurate? That’s okay? That’s good?

ELIAS: Yes.

BRIGITT: Okay. And essence themes, is it…? So, let’s say essence has three thousand focuses, each of those three thousand focuses are going to be following the same theme? Like there’s a theme that connects them all?

ELIAS: For the most part. Not necessarily every one of them, but for the most part, yes.

BRIGITT: Okay.

ELIAS: Some will deviate. Not all of them will adhere to the theme, but most of them do.

BRIGITT: So, an essence…. I may be getting this wrong. So, an essence populates all the people into this world, or into this reality. It has a certain theme in mind, a certain intent in mind? Or intents?

ELIAS: In a manner of speaking, yes, of what it wants to explore.

BRIGITT: Okay. But the focus can make the choice to go somewhere else, to say "No, I don’t want to explore that."

ELIAS: Definitely. Yes.

BRIGITT: Okay.

ELIAS: Yes.

BRIGITT: Interesting. So, am I following my essence theme, my essence intent?

ELIAS: Yes.

BRIGITT: Okay. (Both chuckle) All right. A question about control: I’m really not clear on it, but is difference between control and maneuvering the fear factor? Like for me, so I can tell the difference whether I’m controlling a situation or I’m maneuvering in a situation or around a situation.

ELIAS: The most obvious factor that you will be aware of is force.

BRIGITT: Is force?

ELIAS: Control always incorporates some element of force.

BRIGITT: Okay. Okay.

ELIAS: Even in lack of control, you feel a force in that. There is an intensity in it.

BRIGITT: Okay. All right.

My husband, who’s dead, are him and Bill Murray, who’s an actor, are they the same essence?

ELIAS: Counterpart AND observing.

BRIGITT: Counterpart and observing. Okay. They’re just so familiar, when I see them both.

Okay, here’s another good one. When was our first introduction, in this life?

ELIAS: Yourself and myself?

BRIGITT: Yeah.

ELIAS: I would say that my first objective interaction with you was in dream state when you were two.

BRIGITT: Really! Wow!

GROUP: Wow!

BRIGITT: Okay. Yeah. You know, twenty years ago. (Group laughter) Yeah, right? Okay.

Another good question: When I am in airports—airports especially—I think I recognize or I know everybody. Because no matter where in the world I am, I see people that remind me of other people or I see people that I actually think I know. It’s constant, every time I’m in an airport. Is the reason for that is that I know them through other lifetimes or I’m just… I just… How? Why? I just…

ELIAS: I would say that it is a combination of factors. It is ALL because of that interconnectedness.

BRIGITT: Yeah.

ELIAS: And you merely notice it more in an airport, because when you are in an airport you are not as distracted by other factors, and you have a tendency in an airport to be people watching. Therefore, that would be the reason that you notice it more in an airport than in other places. But I would say that some of those recognitions are in relation to shared focuses, some may be counterpart actions, some are merely you recognizing that interconnectedness and therefore you recognize that familiarity. What I would suggest is that you not try to label it.

BRIGITT: Oh good. Yeah, because that’s what I do.

ELIAS: That you merely accept it as this is a display to yourself of that interconnectedness, and credit yourself with noticing.

BRIGITT: Yeah.

ELIAS: And allow yourself to enjoy the experience, because if you are enjoying the experience you will remember it more clearly and it will be easier for you to translate that in other situations.

BRIGITT: Okay. I do enjoy it. I do actually enjoy that. And that probably fits well with my focus intent.

ELIAS: Yes.

BRIGITT: Yes? So, that works. The question about the interconnectedness, is it easier for a dispersed person?

ELIAS: Not necessarily.

BRIGITT: Not necessarily, eh? Okay. Why not?

ELIAS: Why would it be?

BRIGITT: Because there’s no bubble, and because there’s no bubble the sense of separation is less? No?

ELIAS: Not in physical focus. No.

BRIGITT: Okay. Okay, that’s interesting because—

ELIAS: I would express that—

BRIGITT: Tell Val that. Yeah.

ELIAS: Yes. You allow yourselves to be, many times and in many situations, open to and affected by other energies automatically, because you aren’t distinguishing between your energy and some other outside energy, but other than that, no. Individuals that are dispersed are adhering to the same separations in physical reality as anyone else.

BRIGITT: Okay. All right.

So, question: Yesterday you said the questions to ask were “Is there more to this situation than what I’m perceiving?” So, do—

ELIAS: Or, “Is what I am perceiving what I expect to be perceiving?”

BRIGITT: Okay. Or “Is…” So…

ELIAS: Therefore, if you are sitting in this room, do you expect to be sitting in this room surrounded by the furniture that is in this room and the people that are in this room and the configuration of the scenario, the scene, is what you expect it to be?

BRIGITT: Yes. But before I walked into the room, I didn’t expect the exact, the configuration as it is and stuff. I knew the people would be here. I know what Mary’s room looks like. So, to a certain extent, yeah, I expected it to be—

ELIAS: Yes.

BRIGITT: Yes. Yeah. Not the detail, but the general—

ELIAS: But that doesn’t matter.

BRIGITT: Okay.

ELIAS: What I would say is, is that you are merely asking yourself that question: “Is the scenario, is the expression, is my perception what I expect it to be?” Nothing is significantly out of place or out of the ordinary or surprising to you.

BRIGITT: Right. Okay.

ELIAS: If it is, which I would express that most of the time it will be, then it is a matter of allowing yourself to relax your perception and attempt to be aware of anything else that you might not expect. It doesn’t matter what it is. It might be someone interjecting a question.

Now, in one capacity, you might somewhat expect that, because you might have invited other individuals to express a question. But LISTENING to their question, genuinely paying attention to what the other individual is expressing and doing, might be slightly surprising to you, or it might be slightly different from what you expect. And therefore, you notice a slight difference between what you, in your terms, thought you were going to observe and what you actually observed.

BRIGITT: Okay.

ELIAS: It isn’t about what you thought you would observe, because it isn’t about thinking, but that is how you will translate it. And therefore, it is a matter of being open. When you look around the room, when you observe your environment and the other individuals in it, genuinely pay attention to what the other individuals are doing and expressing, and perhaps even their inflection in their voice or their tone in their voice. And in that, as you are observing what they are doing and saying, evaluate whether any of it is at all different from what you would generally expect or what you generally would observe.

BRIGITT: Okay. So I notice something different that I wasn’t expecting, what does that show? That MY perception has changed?

ELIAS: That you are allowing it to open more.

BRIGITT: Open, okay.

ELIAS: Yes. That you are expanding it more. There is nothing to DO with it. It is merely a matter of noticing. Being aware, because then you can do it more. And the more you do it, the more you begin to recognize and experience interconnectedness, rather than merely thinking about it.

BRIGITT: Okay.

ELIAS: And in that, you can actually be paying genuine attention. When other individuals are expressing, pay attention to what you are feeling also, or whether you are thinking, or whether you AREN’T thinking, or whether you are engaging in some OTHER type of thinking. What are YOU doing while you are observing? And evaluate whether you are doing something different. Are you more paying attention? Are you actually directing your attention with the other individual in a manner that you can almost feel them or you can feel their energy, or while they are speaking you can connect with not necessarily merely their words, but you are actually feeling yourself connecting with their thinking and their thought process.

It isn’t that you are actually mind reading or that you are doing any action such as telepathy, but what you are doing is you are allowing yourself to experience that interconnectedness, that the other individual is you and you are the other individual.

BRIGITT: Do I do that every once in a while?

ELIAS: Occasionally, yes.

BRIGITT: Yeah, I think I do that. Yeah. Yeah. Just spontaneously.

ELIAS: Yes.

BRIGITT: It’s not uncomfortable for me when that happens, but I should— could do it more often, because it’s fun. (Elias chuckles) Well, I guess. Okay. Interesting.

So, in that case, if I did that, would I be picking up the perception of that person? Would I be touching the perception mechanism? Would I be looking through their perception mechanism? Or is it more a sensing of the essence or the soul or the…?

ELIAS: What I would say is not entirely, but perhaps to a degree, because you are dropping that separation. Therefore, you aren’t actually perceiving what the other individual is perceiving, but their perception is becoming part of your perception. And therefore, your perception is changing, to a degree. It might be very slight in some situations, but your perception is expanding. And so, you aren’t actually merely tapping into the other individual’s perception and experiencing that or observing that; no. You are dropping that separation.

Therefore, the other individual’s perception, to a degree, is becoming your perception. You are sharing the perceptions. And in that, yours is changing somewhat, to accommodate that sharing.

BRIGITT: Mm-hm. Making it more.

ELIAS: Yes.

BRIGITT: Interesting. Yeah. Okay. Excellent. So, good.

ELIAS: But this is an experience. It isn’t observing.

BRIGITT: Yeah. Okay. Cool. I’m going to practice that. (Both laugh)

Okay, I want to ask the dog question: If I was a dog, what dog would I be? I would say some kind of shepherd or some dog that herds other dogs, or herds other creatures, like not necessarily a shepherd dog, but a dog that does that, herds sheep or herds cows or…

ELIAS: (Pause) (Group chatter) A Jack Russell terrier. (Group laughter)

BRIGITT: My lord! Jack Russell terrier. (Group chatter) Okay. Okay, cool. And because…?

ELIAS: Jack Russell terriers are, in a manner of speaking, notorious for incorporating very strong personalities and very strong directions. They move with purpose, in a manner of speaking. They are considerably intelligent dogs. They have a considerable amount of energy. They are moving almost constantly. They want to be interactive with almost any other dog, but they are a particular dog that incorporates such a sense of self that that drives them tremendously. Therefore, in their want to be playful – and they are very playful – in their want to be playful and interactive with all and any other dog, regardless of breed or size, they don’t necessarily distinguish between dogs that don’t incorporate the same type of energy or the same type of playfulness as they have, and therefore they engage them regardless and at times can be annoying. (Group laughter)

BRIGITT: I’m not surprised. This is true.

ELIAS: This is not necessarily what you would automatically identify as negative, because the dog itself doesn’t perceive that as a negative. The dog itself is genuinely motivated to be interactive and playing with any and every other dog. And in that, they do have a considerably high energy. They are very active dogs. They are definitely not lazy. They are not a dog that would be more sedentary or inactive. They are a relatively high-energy dog. And they generally do incorporate a significant life span.

And I would say that they are generally…they are generally happy dogs. Although, when they aren’t happy it is very obvious. They are very expressive. Therefore, if they aren’t happy, everything and everyone around them will know. And when they ARE happy, they are very bouncy, and they are very interactive and very friendly.

I would express that they mix well with others of their same breed. They can be incorporated with many, many, many others of their same breed. Now; let me express to you, that is a significant piece which can be translated as a human into a family, that as a human you could be content with one family member, or you could be content with fifty. That the volume of numbers wouldn’t be a bothersome factor, and for this dog it definitely isn’t.

Now, that is not something that you would actually express with all or even perhaps most breeds, that they don’t all do that. Even within their own breed, they don’t necessarily easily move and connect and blend with each other—although I would express that chihuahuas do. They are another breed that does do that, but this particular breed is less intense in their energy.

Now, let me explain that, because humans would generally incorporate a tendency to view this breed and express that they are intense, but the reason that humans would evaluate that is because they do have a high energy, not necessarily because that dog is actually being intense. It merely has a high energy.

Intensity in some breeds is expressed through a motivation of being very directed about a particular subject, which this particular breed isn’t. It isn’t very directed in one particular expression or direction. It can move in any direction.

Now, I would express that also what may have led you in the direction of thinking about a herding dog is that these are not herding dogs but they are natural hunters of burrowers. Therefore, because they are hunters of burrowers, it is important for them to be resourceful, to move in many directions to eliminate options of escape.

BRIGITT: Ah! Okay.

ELIAS: To close off options of escape in hunting burrowers. Therefore, that could be interpreted in a similar manner to herding dogs that move things in a similar direction and are pushing in a particular direction. It is a similar action. It isn’t quite herding, but it is containing, to have the ability to capture. Therefore, that could be understandable that you would confuse those two actions. They are another breed that is fiercely loyal.

BRIGITT: Oh! Yeah. (Laughs) That gets me in so much trouble, that one. (Laughs) Good. Okay.

ELIAS: And why would you express that loyalty presents trouble?

BRIGITT: There’s a couple times where I actually react—a situation where someone I thought was disrespecting a friend of mine that didn’t know them, and then loyalty automatically kicked in and I reacted. This is a few years ago. And I reacted. And then it was pointed out to me that I reacted, not being present at all. It was just like a total reaction. It’s one of those things that’s just… it taught me something, that loyalty doesn’t have to be absolute.

ELIAS: Yes.

BRIGITT: That loyalty doesn’t have to be constant.

ELIAS: And that loyalty doesn’t have to be defending.

BRIGITT: Defending. Yeah. But I mean, I actually did that, and then in hindsight I realized what I was doing. Yeah. (Elias chuckles) I wasn’t being present, for sure, right?

ELIAS: And if you are reacting, you AREN’T being present.

BRIGITT: Yeah. Exactly.

ELIAS: But I would express to you that this is actually a valuable quality that you should credit yourself with and that you should value. And yes, it is significant to recognize that you don’t have to be reactive or you don’t have to be protective or you don’t have to be defensive to be expressing loyalty, but that is a genuinely valuable quality.

BRIGITT: Yeah. Okay. I think it is. (Group chatter and Elias chuckles) Interesting.

Crediting myself: I think I’m getting better at it.

ELIAS: I would agree.

BRIGITT: Should I do it more?

ELIAS: Yes. (Group laughter and chatter)

BRIGITT: That’s like loving yourself, okay? I know all about—

ELIAS: Ahhhhh! Shall we be in that subject? Do want to open that subject? (Laughs)

BRIGITT: Well, we can. It’s either that or black holes. (Laughs) But loving yourself is probably more immediately…

ELIAS: I would say that loving yourself is likely very similar to a black hole in YOUR (inaudible; group laughter and chatter)

BRIGITT: Yeah. Burn.

ELIAS: With ALL of you.

BRIGITT: Yeah. I can’t be the only one.

ELIAS: Not only you. I would say ALL of you. And let me express, loving yourself is different from being grateful. Very well. (Group member questions whether it is different from appreciation and then apologizes for interjecting.)

BRIGITT: No, absolutely, the more clarification—

ELIAS: Yes.

BRIGITT: Go ahead. I’ve read some stuff about loving yourself in some sessions.

ELIAS: What I would say to you is this is something that IS valuable and that most of you WOULD want to aspire to and to experience, but very few of you have that experience.

Now, think to yourselves of something or someone that you genuinely love. Identify within yourselves something or someone that you genuinely love and you know that you love them and that you have loved for a considerable time framework. And in that, whatever that is—whether it is another human, whether it is another being, an animal—it doesn’t matter. That love doesn’t change. And you have a very definite experience with that, and you have a definite feeling that isn’t the same as any of your other feelings, any of your other signals, because this feeling is somewhat nondescript. It isn’t a signal, so to speak, in the capacity that your emotional signals are. You do feel that type of signal with affection, but when you love something genuinely, you are aware. You do incorporate a type of feeling which is actually more of a sense than it is a feeling.

And in that, that awareness of that love, regardless of what your experiences are with the object of what you love, that love itself doesn’t change. It is consistent. It is always present, even if the object of what you love irritates you or makes you angry or disappoints you—

BRIGITT: Like your kids. (Laughs)

ELIAS: Yes! Yes. Yes. And in that, or even an animal can generate actions that you would interpret in those manners. But regardless of what other FEELINGS you may engage, what other signals you may engage throughout however much time, it doesn’t change or alter that expression of love.

Now; knowing that, holding that image and that knowing of your experience of that subject of love within you, can you genuinely express that you have created that same experience with yourself? I will wager none of you can, because you haven’t.

Do you experience yourself in the same manner that you do your son? Do you feel the same and perceive the same about yourself as you do with your son?

BRIGITT: You know what? I don’t know. Because my son… there’s a baseline that’s really not based in emotions so much.

ELIAS: Precisely. It isn’t based in emotions.

BRIGITT: There’s a baseline that no matter what he does, at the end of the day that thing, it's there.

ELIAS: Precisely. Which is precisely what I was expressing.

BRIGITT: Yeah.

ELIAS: And let me express to you, with yourselves what I expressed was what is a significant piece of this is it doesn’t change.

BRIGITT: Yeah, well that’s—

ELIAS: With yourselves, when you become disappointed or angry or judging of yourselves, your feeling towards yourself DOES change. You DON’T express the same as you would with your son.

BRIGITT: Okay.

ELIAS: You can become discounting or angry or frustrated or irritated with yourself, or you can express that you are bad or you are not good enough or you are wrong. And in that, you can hold that for considerable time frameworks, and there is no baseline, what you are describing, underneath that. You are genuinely moving in a direction of discounting yourself and devaluing yourself.

You don’t devalue what you love. You don’t.

BRIGITT: Ah! Okay. That’s a good—

ELIAS: And that remains consistent. It never changes. Even if something dies, even if something moves away, it doesn’t matter. What it is, if that is the object of something that you love, that won’t change. It is consistent. Regardless of time, of distance or experiences, that won’t change. That cliché that you incorporate, “Love never dies,” that is actually true. That is actually accurate, because if you genuinely love something it doesn’t change and it doesn’t stop, regardless of any other expression.

A mother can express of her child, “Regardless if my child grows to be an adult and becomes a serial killer, I will love them anyway.” And they do.

BRIGITT: Yeah.

ELIAS: If it is a genuine love. Some individuals don’t incorporate that love to begin with, and therefore they wouldn’t move in that direction. But regardless of what occurs, if you express a genuine love of something, it doesn’t dissipate and it doesn’t disappear, ever.

BRIGITT: Boy. So, how do we work on that? I didn’t think that I didn’t love, NOT love myself, but I’m just… I mean, I know I get disappointed in myself, but it doesn’t… You know, I bounce back really quickly.

ELIAS: There is a difference between liking yourself and loving yourself.

BRIGITT: Yes.

ELIAS: Now, I would express to all of you that you do like yourselves. (Brigitt laughs) And that is a step.

BRIGITT: Oh, that’s good.

ELIAS: That is important, because it is difficult to begin with not liking something and move into loving. But I would express that if you love something you can also not like what it does but love it anyway.

BRIGITT: Right.

ELIAS: In this, you can use the examples that you have, that you already experience. Why do you love that thing, that person or that animal or that thing? Why do you love it? And in that, the love isn’t based on—

BRIGITT: Reciprocity?

ELIAS: It is NOT based on reciprocity at all.

BRIGITT: The cat knows that. (Laughs)

ELIAS: It is also not based on whether you AGREE with that object of what you love. You love something because you genuinely accept it for what it is without condition. Therefore, what I would say to you is, all love is unconditional. There is no such thing as conditional love. That would not BE love. ALL expressions of love are unconditional.

You place conditions on what you like, but in that, actually observe whatever it is that you genuinely love, and attempt to evaluate that and define that in the capacity of why won’t you let yourself express that to you. Let me express to you, whatever is the object of what you love, there is a significant piece in that that you believe that object deserves that. Anything that you love deserves to be loved, and deserves your love. That is not that you are obligated to it. You want to love it because it deserves to be loved.

BRIGITT: By being who it is or what it is.

ELIAS: Or what it is.

BRIGITT: Or what it is.

ELIAS: And you are no different. What is the distinction that you make a difference with? What do you differentiate yourself as being different from that object of your love? How are you different, that you don’t deserve it?

BRIGITT: Well, because we have expectations of ourselves, behaviors, certain… we have ethics, morals. We have to be good. Do you know what I mean? There’s certain— If we don’t hold live up to our ideals…

ELIAS: But you hold other individuals to all of that also.

BRIGITT: Hm?

ELIAS: You hold other individuals to all of that also.

BRIGITT: And love them anyway, whether they seem to adhere to it or not.

ELIAS: Whether they adhere to it or not. Yes.

BRIGITT: Yeah. Yeah. Maybe it’s because if you get to the point where you theoretically accept yourself or love yourself for exactly who you are, nothing will change. No? I’m just trying to find out reasons.

ELIAS: I understand.

BRIGITT: Yeah.

ELIAS: And I am merely responding that that can’t hold.

BRIGITT: No, of course not.

ELIAS: Because it doesn’t hold with other individuals. You love them, and they change. You accept them, and they change.

BRIGITT: Yeah.

ELIAS: Therefore, that doesn’t hold true for whatever the object of your love is. Therefore, it can’t hold true for you either.

BRIGITT: Okay. Is the earning piece involved in there?

ELIAS: You make it a piece, but it isn’t the base. With almost all of you – and since you are so very fond of percentages, I would say (group laughter) that in percentages of all of the humans that reside on your planet, that almost all of you would be a percentage of almost 99.8. Therefore, almost entirely, almost all of you.

One significant reason that you incorporate so much difficulty in loving yourself or experiencing that love of yourself is that at very early, young ages – and this does not require trauma; you can be incorporated into a very loving, giving, nurturing family, your environment can be very encouraging; it does not require trauma to move in this direction—that very early, most of you generate an assessment about yourselves, because small ones are the center of the universe.

With small ones, in their perception everything revolves around them. Therefore, because everything revolves around them, they also interpret outside actions as being their fault. If everything revolves around them, if they are the center of the universe, then whatever is occurring in the universe is their responsibility, is their fault. They take responsibility automatically for anything that is, in their estimation, wrong outside of them. And they do this very easily. You all do it.

Therefore, if at any point they observe anyone that is not happy or that is not satisfied, they automatically express responsibility for that themselves—they are the cause. Therefore, they generated some action that was inappropriate or wrong or bad. ALL of you have this piece, in varying degrees. Some of you have this piece much more than others, but all of you have it.

Now, in that, that piece generally is never addressed to. You don’t think about it.

BRIGITT: You carry it through with the rest of your life, create your own reality, right?

ELIAS: Definitely.

BRIGITT: Something happens when you’re an adult, and you know your perception creates reality, so somehow this is your fault.

ELIAS: Precisely. Precisely.

BRIGITT: That… Yeah. Something bad happens—

ELIAS: Therefore, you reinforce it.

BRIGITT: You reinforce it. Yeah.

ELIAS: And reinforce it and reinforce it and reinforce it as you grow and as you become older. But it is established very, very young.

Now, in that, what is the difference? The difference is, is that the object of your love—whether it be a thing, whether it be a person, whether it be an animal—you begin with a perception that that object is clean. It is close to perfect. It isn’t tarnished. It doesn’t have any blame. It is genuinely close to perfect.

And then it can generate choices and actions that can deviate from that perfection, and you can assess in that that you like or dislike its choices or its actions or its behaviors, but that doesn’t change what you began. You began with that love of this near-perfect expression—

BRIGITT: You’ve met my son. (Laughs) Yes, I understand. I see that.

ELIAS: And that never changes. But when you begin with an assessment of something wrong, or you begin with the assessment of blame, you can’t reconcile that expression of love.

BRIGITT: Hm. Interesting.

ELIAS: And you continue to reinforce that aspect of blame in many, many, many, many, many capacities. And yes, I agree with you that in giving yourselves this information about you are creating your reality, you have used that also to blame yourselves whenever you create something you don’t like: “I am creating my reality and I did it wrong.”

BRIGITT: At least we’re acknowledging that part.

ELIAS: Or “I did it bad.”

BRIGITT: (Laughs) Yeah.

ELIAS: You are using that as a weapon with yourselves. In that, in that actually I would express to you that in many, many situations you are using it as a weapon and you don’t actually genuinely believe that you DID create your reality in those instances. You are using it merely as a weapon, another expression to blame yourself with.

And therefore, even if you incorporate a lovely life that doesn’t incorporate much difficulty and has tremendous encouragement and lots of love around you, it still is difficult for most of you to actually experience that love for yourselves, because you begin with a different expression. Therefore, you tarnish it at the beginning.

And I would say to you that for most of you, it begins even before you genuinely have an objective awareness of most of your reality. As infants, you are already deciding that you are doing something wrong when you cry and your parents respond to you in a manner that isn’t necessarily nurturing, because they are tired – but an infant doesn’t understand that. Therefore, because it is the center of the universe and because everything revolves around it, if they aren’t receiving an expression that is perfectly generated in love, there is an automatic interpretation that they are responsible for something wrong.

BRIGITT: Mm-hm. It makes perfect sense now that you’ve said that, because you’re right. A lot of people DON’T have trauma in their lives and they still feel the same way.

ELIAS: Yes.

BRIGITT: You think they’ve had a lovely childhood—

ELIAS: It doesn’t require that. It is an automatic, very common evaluation. And it is, in actuality, very understandable. Because if you are the center of the universe, then everything revolves around you, and therefore you ARE responsible for everything that revolves around you.

It is a misinterpretation, but remember: when you enter into physical reality, you have forgotten almost everything. But the one thing that you carry with you into physical reality is that you ARE the center of the universe, because you ARE. (Chuckles) You ARE ultimately important. You each ARE the sun. And in that, you bring that with you.

BRIGITT: Are the kids these days doing the same thing? I notice that children these days, young children these days, are very different than even when Alex was a child in ‘94. They seem to be much more aware, even infants if you walk by them and stuff and you look in their eyes, there’s a recognition or they smile and stuff.

ELIAS: Yes.

BRIGITT: Like there’s an awareness in children now, young children now, that there wasn’t even like 25 years ago.

ELIAS: Yes.

BRIGITT: So, would these shifted kids, would they still experience that same… not trauma—

ELIAS: Can they? Yes.

BRIGITT: Would they experience that same—

ELIAS: They can.

BRIGITT: They can?

ELIAS: And I would express, depending upon what environment they place themselves in, many, many, many more of them are not necessarily taking on the responsibility of what is around them. They don’t require as much objective reinforcement, but yes, they do enter into this reality with the perception that they are the center of the universe and that they are the sun and that everything revolves around them.

One of the differences is that they are more aware of themselves in the capacity of being directing, whereas all of you – and even individuals that are, I would say, of the age of 20 years and older, perhaps slightly younger even – that the difference would be that you expressed a perception that was more dependent. Therefore, you automatically from the beginning were projecting your attention outside of yourself, looking to outside sources in conjunction with your survival.

BRIGITT: Okay.

ELIAS: Children that are younger, children that have been born into THIS century, in THIS millennium, these children are, yes, born into reality being the center of the universe and the sun, but they also have a different added piece, that they aren’t as dependent. They aren’t looking at outside sources as entirely being the source of their existence, and they are more aware that they are directing themselves, and that becomes more and more evident at very young ages. You will actually observe that with most of them within ages of two and three years of age, that they are already expressing in that manner.

Now, that is also dependent upon what they choose to be born into, what environment they are choosing to be born into. Because if they are being choosing in an environment that is tremendously traumatic, obviously that would incorporate a different influence.

BRIGITT: Okay. So, practicing self-love. Wow.

ELIAS: Yes. I would express that that would be tremendously beneficial to all of you.

BRIGITT: Go hand in hand with crediting yourself? (Group chatter) I’ll figure it out. (Group laughter) I could be very directed. Remember, I’m a terrier. (Elias laughs) I’ll just keep on going. (Group chatter and laughter) Follow the escape routes, yeah, burrow the sand in the holes there so they can’t get out. One exit, that’s it. (Laughs)

ELIAS: Very well.

BRIGITT: Okay. Thank you very much.

ELIAS: You are very welcome. I shall greatly be anticipating our next meeting and interaction.

BRIGITT: Thank you.

ELIAS: In tremendous lovingness to you as always, my friend, au revoir.

BRIGITT: Au revoir.

(Elias departs after 1 hour 1 minute)