Session 201701151


“Choices in Tandem with Others”
“STOP FIGHTING: The Magic of Letting Go”
“Alternative Power Sources”
“Living in a Terrorist Zone”
“The Mantra of ‘I Deserve’”

Sunday, January 15, 2017 (Group/Webinar)

Participants: Mary (Michael), Angelika, Axel (Ricarro), Barb, Deane (Leland), Debbie (Tamarra), Eunjae, Harlan, Jeff (Galina), Jill, John (Rrussell), Lexa (Aidan), Lynda (Ruther), Merrie (Moira), Michele (Lola), Philip (Paetre), Rodney (Zacharie), Terri (Uliva), Valora (Atticus), Wendy (Myiisha)

ELIAS: Good day! And welcome to your seventeenth year of your new millennium.

LYNDA: Woo hoo!

ELIAS: (Chuckles) This day I will open up to your questions. And in that, I would express that this would be a time for individuals to present questions of concerns or confusion in relation to what is occurring in your world, and what you are experiencing in relation to that and how you are moving forward.

In this, I will allow you to present your questions, and I shall be pleased to answer them. (Chuckles)

TERRI: Hi Elias! This is Terri. Our cars got broken into yesterday, and I wanted to ask about that. I felt… I don’t believe that I felt unsafe or vulnerable, so I really don’t understand why I created that or Tony created that, or did we create it together, or why?

ELIAS: I would express that this is not necessarily a matter of being unsafe. What would you express is the reflection in that? This is an excellent opportunity for you to express or to examine what (inaudible) in the presentment of this imagery.

TERRI: You kept cutting out. Was there a question?

ELIAS: Yes. This is an excellent opportunity (inaudible).

TERRI: Every time you start talking, I can’t hear it. I don’t know if I’m blocking it out or what, but I can’t hear what you’re saying.

ELIAS: Shall I incorporate Michael?

LYNDA: Can everybody else hear?

UNKNOWN MALE: Hello, Elias. How are you today? We found a great deal of consternation around the war economy that the U.S. is currently in.

(Technical difficulties resolved)

ELIAS: Continuing. As to the first question, let me express that this is an excellent opportunity to practice observing what the reflection is in that imagery, not automatically assuming that it is a threat or that it is bad, but rather observing the imagery that you are presenting to yourself and then assessing what is the reflection, knowing that it is not a mirror.

Obviously, you expressed that you are not feeling threatened or as a victim. Therefore, in that, what are the choices? Remember that the reflection is the presentment of your choices. Therefore, in that, what are your choices in relation to this type of an experience?

You were not injured, and you don’t feel threatened, but in that, you are presenting yourself with imagery, and another individual is presenting themselves with the same imagery. Therefore, it is likely that you are generating some action in tandem with each other. And in that, what would that be reflecting to both of you in relation to what your choices are? And what would you express?

TERRI: They took what they wanted. Is it about taking what we want?

ELIAS: It is not a mirror. Therefore, it is a presentment about your choices. You have the choice to either react, or to generate choice.

Therefore, in relation to the imagery that is presented, what is that expressing to you in relation to choice? First, it is an evaluation about the imagery itself and an assessment of whether you like or dislike the imagery, whether it is comfortable or uncomfortable to you. And then it is a matter from that assessment of assessing what are your choices in relation to this imagery and this situation, and considering that the other individual is also moving in tandem with you.

Therefore, it is a matter of what is the commonality between you, not what did the other individual do, not what did an individual do that presented that imagery, or how did they do it. That is not the point. It is the presentment to you of what YOUR choices are, and in tandem with another individual this adds another layer to that aspect of reflections. For at times you ARE generating actions in tandem with other individuals, and therefore your reflections will be the same. And in that, that additional layer is that presentment of what are your choices in tandem with each other also.

TERRI: Well, we both chose to lock our cars last night. I don’t understand. I don’t know what else it is. That’s why I’m asking. I don’t—I’m not getting it.

ELIAS: What I would express to you is this would be a situation, because you are moving in tandem with another individual, that it may be significant to discuss the imagery with each other and to evaluate what each of you is individually expressing.

Now; in this, you may not have perceived it as a threat, but it is also not necessarily comfortable, and therefore it may not be a threatening situation, but it could be—which this would be definitely a point with you, that other individuals express in manners that are uncomfortable for you or that you don’t like. Which is not a new expression, and in that it would be a matter of assessing together with the other individual if the other individual is expressing in a similar manner and therefore you presented the same imagery to evaluate together.

Now; when you do that, it presents another opportunity. Therefore, when you are moving in tandem with another individual, in a manner of speaking it presents two opportunities to you. One is that of choice in relation to the reflection. The other is the opportunity to gain from each other in relation to whatever that imagery or that reflection is highlighting, such as not being comfortable with the choices or the actions or the behaviors of other individuals.

And when you move (inaudible) to the other individual and you are sharing together these experiences, and you are evaluating what the imagery is and what the discomfort is that is drawing that type of imagery to yourself, then you can engage with the other individual and you can generate suggestions to each other and exchange ideas with each other in how you can choose in directions in which you can lessen that discomfort with other individuals, or you can alter your perception in relation to those outside sources, such as other individuals.

Are you understanding?

TERRI: Yes. I understand that we are just going to choose to lock our doors and that she’s not really interested in talking about it. She just believes that it was her stupidity for not locking the door. I’ve never locked my door since I’ve been here because I’ve never felt the need to, so I don’t think that’s going to get me anywhere. We’ve already talked about it, and that’s about what came out of it.

ELIAS: Which was entirely missing the point. The point was the expression of being uncomfortable in general with other individuals’ choices and behaviors, and how that impacts you or how it is bothersome to you, whether it is directly affecting you or not. It does not have to be threatening to be bothersome.

In this, it is not about locking your doors. It is not about the vehicles. It is about that experience of not being comfortable with the choices and the behaviors of other individuals.

TERRI: Okay. Well, I guess I’ll work with that. It doesn’t really help me at this moment, but maybe it will later. Thank you. (Pause)

EUNJAE: This is Eunjae, and new to the group. And may I please ask my question?

Okay. Thank you very much. I’m really excited to be connecting with you. I have congenital spinal deformities giving me pains and numbness all my life. I understand that my essence created them for specific experiences. Through the experience of living with these deformities and pains, I have experienced self-love, compassion in others with disabilities, resiliency and grounding. And I also do everything I can to take care of my body and improve my conditions, including daily exercises and mental work like meditation, visualization and self-hypnosis. And I’ve been doing pretty well in minimizing pain and numbness, but I haven’t been able to eliminate them completely or fix my deformities, and I really want to achieve that. And would you please give me feedback on what I should be doing differently to get what I want?

If I as my essence have chosen these deformities or experiences (inaudible) specific conditions, I feel like I have experienced and benefitted all that I could and they have become redundant and boring, and I want to remove them. My question is, do I have a bleed-through of this condition from other focuses? You explained that we need to choose to align with a different genetic heritage in case of physical or genetic hereditary issues. How exactly do I do that? I have really tried, and I realize I don’t know how to do it. Thank you.

ELIAS: Very well. This can be a challenging situation. You CAN choose differently in relation to genetic heritage, but that does genuinely require you trusting yourself and, in a manner of speaking, disassociating yourself with that lineage. Not that you are discarding it, but that you are genuinely viewing yourself as your own unique individual, that you are not a product of your heritage, or your genetic heritage, that you are uniquely creating your own individual manifestation.

Now; in this, as I have expressed many times, your body is capable of regenerating. The difficulty is not necessarily in relation to the body consciousness and what it is capable of doing, but more so it lies in the associations of what the individual believes.

Now, understand that what you believe is somewhat different from beliefs and belief systems. Beliefs and belief systems are a part of everything in your reality, and they are not good or bad, and they are not harmful or beneficial. But I would express to you that the constructs around all of your beliefs, which are the explanations of all of your beliefs—the whys of everything that is in your reality—that is the piece that is much more affecting, and that interplays with everything.

In that, the constructs are what you believe and don’t believe. And believing, once again, is merely another word for trusting. Therefore, what you believe, you trust. And what you don’t believe, you don’t trust.

In this, you might generate thoughts and feelings in a particular direction, such as an opinion, which would be: “I have looked at this. I don’t like it. I am bored with this. I am done with this. I don’t want to do this any longer.” These are all opinions. They are what you think. They are the assessment that you generate in relation to what you like and what you don’t like, what you are comfortable with and what you are not comfortable with. That does not necessarily identify what you believe.

In this, what you believe may be entirely different. And that is the reason that you can continue to express in a particular manner and it doesn’t seem to physically affect the situation to a satisfactory degree. It may affect it to some degree, but not to the degree that you want it to.

Now; in this, the reason that you affect in some capacities is that when you move in an expression of disliking something considerably and you are investigating many different methods in how to affect a particular subject, some of the methods that you will engage will likely be successful to a degree. But as I expressed, it will not necessarily generate the type of success that you are looking for because there are these other factors involved about what you believe. And one of those pieces is a matter of what you are paying attention to. This is an enormous factor.

When you are consuming yourself with methods about how to heal something, you are generating a tremendous amount of attention focused on what is wrong, what you don’t like, what is not enough and what you want to eliminate. That generates a very strong concentration. And in that, you create what you concentrate on.

And in that, regardless of what you think and what you feel, you continue to instruct the body consciousness to continue the manifestation. Individuals that generate physical manifestations as methods or modalities to communicate to themselves do this very frequently.

And in that, many, many, many of them at different points become very exasperated with what they are creating, because it is uncomfortable and because they don’t like it. And it frustrates them that they don’t know how to stop creating in that direction.

But that is the point in itself. It is not about focusing on stopping creating. It is about lessening the importance of what you are creating. The more you look for these solutions, the more you look for cures, the more you look to eliminate some physical manifestation, the more you are concentrating on it.

And it is not a matter of ignoring it. But it is a matter of removing that importance. And that can be tremendously challenging, because you are experiencing that discomfort and what you dislike, either frequently or on a daily basis. And that can be tremendously challenging to lessen that importance and not be giving that manifestation that importance.

Now; let me express to you in this manner. There are certain expressions that most of you automatically deem to be not good. Even if you don’t necessarily entirely think that they are bad, you definitely move in the direction that they are not good. Illness is one. Drama is another.

Let us use drama as an example in the same vein as illness or physical manifestations. It may not be an illness; it may be some other type of physical manifestation such as your own.

Now; in this, in using drama as an example instead of physical manifestations or ailments, an individual may recognize or notice that they express drama fairly frequently in their life. And they may actually move to a realization in which they can identify that this is a method that they use for their own attention, and that it is successful. That they use that expression of drama, it heightens their alertness, and they pay more attention in a different capacity. And therefore they generate messages and communications to themselves through this mode of drama, and it is successful.

Now; the individual may assess that they don’t like drama, that they want their life to be calm and peaceful and undramatic, and that they are tired of presenting this expression of drama to themself. But they continue to create drama in their life.

Now; in this, how does this individual, in a manner of speaking, stop creating that drama without necessarily generating any intentional action to stop creating that drama? They stop making it important. They, in a manner of speaking, figuratively, give up. They express to themself, “This is my method. This is what I do. I generate drama, and it is my method of communication to myself, and it is successful and therefore I am not concerned with eliminating it any longer. It is not important to eliminate it any longer, for this is what I do, and it is successful.”

Now; when the individual genuinely moves in that direction, they genuinely do lessen the importance of it. Now they are not viewing it as bad or wrong or uncomfortable. They are not tired of it or bored with it, because they are not paying attention to it, because it is not important. And when it becomes unimportant, they stop doing it. They stop expressing that drama.

Many expressions that individuals generate are habitual, whether they are emotional expressions or physical expressions. You become accustomed to certain manifestations. You believe what you are told, which is understandable, and in that, when you have been taught in a particular direction for a considerable time framework, especially if it involves most of your life, you believe it. You trust what you have been taught, regardless of whether you think you don’t trust it because you don’t agree with it. You can disagree with a subject and trust it. You can disagree with a physician and trust that what they say is correct. How do you know the difference? Because what you disagree with seems to override whether you trust them or not, but you likely do trust them. In this, if it were a situation in which you created what you term to be a life and death experience, and that physician was present to aid you, would you trust them to aid you? Likely you would.

You might not like it, you might disagree with their practice, but that does not mean you automatically don’t believe them. And it does not automatically mean that you do believe other healing modalities. Even if you like them and even if you express that you agree with them, that does not necessarily mean that you completely believe them or trust them.

When you do completely believe and trust something, any subject, you don’t question it, and it is successful for you because you do believe it, because you don’t question it. An individual can engage any action. I have engaged conversations with individuals in relation to medications. You can be engaging a medication, and if you believe that it will generate a particular action, it will, because that is the power of your perception. Your perception creates what you trust and what you don’t trust. It does not only create what you trust. It also creates what you don’t trust, to validate to you your rightness in your perception, the reality of your perception.

In this, I cannot emphasize this point strongly enough about importance and attention. I also acknowledge that it can be tremendously challenging to alter those. It can be very challenging to alter what you are paying attention to, especially when you are generating significant feelings, whether they are emotional or physical. When you generate significant feelings in relation to any experience, it can be tremendously challenging to move your attention away from that and lessen the importance.

But this is the point of moving to that position in which you give up, in which you express, “I am not going to fight any longer.” For that is what you are doing. You are fighting with yourself. You are fighting with a physical manifestation. You don’t like it, you don’t want it, you want it to be gone, you want it to be different. And in that, you continue to concentrate upon what you don’t like. And what is not enough in relation to what you do want and what you do like. And therefore, your concentration becomes rooted in that not enough and opposition. Fight, fight, fight, fight.

And that is reinforced all around you, especially in relation to any physical manifestations. This has been expressed for generation after generation after generation as good: fighting is good. Fighting is the expression of your will. Fighting is your power. No. Acceptance is your power. Fighting fuels, but it fuels generally what you don’t want.

In this, if you don’t want a raging fire to be consuming everything around you and in you, then it is a matter of not continuing to throw fuel to that fire. Fighting throws fuel to the fire.

What puts out the fire? Removing what feeds it. If you remove the oxygen, the fire dies. If you remove the fight and you remove the attention, or the importance more so, then whatever it is that you dislike, that you don’t want, that you want to change will change, and you will know how to do it, and you will give yourself that experience and that information. You will experience that power.

But I will acknowledge to you, it is difficult. It is considerably challenging with some of these expressions to stop fighting with them and to stop placing importance on them, especially when it is an expression that you are very familiar with and that has been being perpetuated for a considerable time framework.

Your body is accustomed to moving in a particular direction. It is habitual. And in that, it is no different than any other habit. Your body does not necessarily automatically let that go. It is familiar, and it generally does move in a direction of wanting to continue to move in what is familiar. And that affects your motivation, for it generates the interpretation or the translation mechanism of your thinking to express to you, “This is too difficult. It will incorporate too much time. It is not going to be successful. I can’t do it.” And that encourages you to move back in the direction that you were before, attempting to find methods to fix. Which generally will be unsuccessful, or in the most it will be not entirely successful, not to the satisfaction of what you want it to be.

In this, even the encouragement to continue to look for methods to be fixing seems to be good. It seems to be positive. And that is a deception. For in that, it is an encouragement for you to continue to fight with yourself and to not let go, and to continue that importance.

And let me express to all of you, this applies to every subject, regardless of what it is. It is not merely a matter of a physical manifestation. Even how you describe it as a deformity is an acknowledgement of the body consciousness expressing “not enough.” That it is expressing in a genetic manner that is incomplete and that is not enough, not healthy enough.

But this subject applies to EVERY direction. It matters not what it is. Whatever you are engaging, the most important factors are evaluating how much importance are you giving to a particular subject. The more you pay attention to it, that is your indicator of how much importance it holds, for you don’t pay attention to what isn’t important to you.

Therefore, if you are giving significant importance to some expression, that is your gauge that this is something that you are creating in strength. The more you pay attention to any subject, the more important it is to you. Obviously, if you are engaging some type of physical manifestation that is uncomfortable or painful or that you don’t like, you will automatically be giving that a considerable amount of attention, for it is uncomfortable, and feelings are designed to gain your attention, whether they are physical or emotional.

Feelings are all generated by the body consciousness, and they are designed to be intense—in varying degrees, but that is what gains your attention. And therefore, it is a matter of recognizing that this is the point of yes, pay attention to what you feel, but to very quickly acknowledge it and not be dwelling on it, not be continuing to give it that importance and that attention, even if you don’t know what the message is yet, even if you can’t decipher what the statement behind the feeling is yet.

The manner in which you address to the feelings is the same. In this, you are more likely to discover what the message is if you are not confusing yourself by repeating the feeling over and over and over again, or blocking your attention by repeating the feeling over and over and over again, in which that becomes the primary expression that you pay attention to rather than what the communication is or what the statement is in relation to the feeling.

What I would express to you is—and once again, this applies in every direction also—acknowledge the feelings. Then, to give yourself more of an opportunity to lessen the importance of the subject, move in expressions that lessen the feeling. Not that they necessarily eliminate them, but that they lessen them. For the less intense the feeling is, the easier it is for you to move your attention in a different direction. It is more difficult when the feeling is more intense.

Therefore, when you can move in a position in which the feeling is less intensified, that gives you the opportunity to practice not paying as much attention to that manifestation or that subject.

What I would also express to you is as a rational, intelligent individual, generate an evaluation. How much time and energy have you engaged in relation to methods to fix? How many years? How many experiences? How many different methods? How much time and how much energy have you generated in relation to that pursuit? You already know how successful it has been, for if it was entirely successful, you would not be asking the question. It would not BE a question. Therefore, you already know whether you are satisfied with all of the effort that has been expressed in all of that time and all of that energy.

In that, if that has not been satisfactorily successful to this point, what would prevent you from attempting the other direction of giving up or stopping the fight? It will not be any less successful than what you have already engaged, and it will incorporate much less time. For if you actually give up or you stop fighting, and you notice absolutely no difference—which is highly unlikely—but if that were the situation, if you genuinely stopped fighting and you noticed absolutely no difference, then you can return to the fight.

I would express that it is highly unlikely that you would not notice a difference. I would express to you that this is what creates miracles.

What creates miracles? Faith, definitely. Faith is that trust, that believing in what is unseen, what you don’t know. But when an individual expresses faith, what are they doing? They are moving in that direction of letting go. They are not fighting. There is nothing to fight any longer. They are expressing that trust, that believing in something unseen and unknown.

Now; that is objectively speaking. In this, it matters not what that unseen unknown is. In actuality, it is you. But you can label it as anything. You can label it as angels or saints or God or Jesus or a tree; it matters not. The point is, you are expressing that faith in something unseen and unknown. You don’t understand or know objectively how it functions, what it does or what it is, but you believe something incorporates that power to alter something in your reality.

Now; as I expressed, it matters not what you label that something to be—what it actually is, is you. But you can name yourself anything. And in that, that is how you create miracles. You stop fighting, and you let go. That is how the blind see and the lame walk and the deaf hear, because they are generating that simple action. Simple—not necessarily easy.

But that is the key. That is what miracles are. That is what they do. Those individuals that experience miracles are not engaging method and method and method and method. They may have, previously in their lives, but at the point that the miracle occurs they stop. There is resignation. They stop fighting. And in that, they let go. And when they let go the reality changes, for now the manifestation is not important. If it is not important, then it is not necessary to maintain it.

You only maintain what IS important. Anything that is not important to you, you don’t pay attention to, and it isn’t bothersome to you. What isn’t important to you doesn’t matter to you, isn’t a bother to you, isn’t an irritation to you because it isn’t important.

In that, what I would express to you, my dear friend, is what you can begin doing to aid yourself in moving in that direction of lessening the importance and not fighting and letting go is engage your meditations but change them in a direction of expressing the intention to let go, to stop fighting, to stop fixing, and therefore to lessen that importance.

And let me express to you, importance is not as obvious in many situations as individuals think it is. There may be many expressions in your lives that are important to you that you give very little thought to but you DO every day. How much thinking you do in relation to a particular subject is not necessarily the indicator of how important certain expressions are to you—it’s how you engage them, what you actually DO. Remember what I have expressed previously: your thinking and feeling are not necessarily an indicator of what your energy is doing. What you are DOING is the indicator. (Pause)

DEANE: Elias, it’s Deane, your favorite mouse.

ELIAS: (Laughs) And raise a glass!

DEANE: How many have I raised in your honor? I don’t know. (Both laugh) But it is many, and I can assure you it shall be many. (Elias laughs)

I have a couple of quick questions—I think they’re going to be quick. Number one, how do you really know that your communications with other dimensions are valid and a part of you is not just making it up?

ELIAS: First of all, what I would say to you, my dear friend, is if you are imagining it, it is real. Therefore, it is not a matter of how do you know whether your escapades with other dimensions are real or are made up. For in that, I would say to you that the “made up” would be the expression of you imagining. Correct? And if you are imagining, then you have created it.

DEANE: All right. Question number two: Can you confirm that the other day when I was going into town that I had a conversation with you and a different conversation with Bah’Rand?

ELIAS: Yes.

DEANE: Okay. (Laughs) Another question: Is the solution perhaps to our global environmental problems, shall we say, a new source of power or generating power in a new way? Because my thought is if we did not have to depend on oil and natural gas, for example some kind of revision in the way nuclear power is generated from a nuclear standpoint, that we would necessarily stop. There’d be no need for pulling oil and natural gas and all this stuff out of the planet.

ELIAS: I would express that there are many alternative power sources that already exist within your environment, many of which you have already tapped into and have begun to use and begun to develop further. I would also express that are there more resources that you could use or that you could develop? Yes. And in that, I would say to you that two of your greatest resources—which if you would move in a direction of appreciating more—could be tremendously valuable, which are your atmosphere and wind, and your oceans. I would express that your oceans are a tremendous natural resource if you would use it productively rather than (inaudible).

But in that, I would very much agree with you that in relation to fossil fuels, it is not necessarily a matter of you depleting the supply of that resource. It is more a matter of that resource was never actually an excellent resource to be engaging to begin with, for it alters different factors.

But remember: it is also a matter of choices and a matter of perspective. For I would express that, as I have previously, the planet itself will alter. It will reconfigure, and it will readjust itself, and it will continue in a different configuration. It is not a matter of that. It is a matter of you as a species and other species (inaudible) and whether you move in directions that promote your survival or not. The planet will survive. You will likely survive also, but dependent upon how you are choosing to move (inaudible) it will determine how you will survive.

In that, I would express that you have created a very complex system for your survival, but although it is a STRONG system, it is also somewhat delicate, in that when you are affecting the one aspect of it, you affect other aspects of it also, somewhat unwittingly. And in this, that would be that subject of interconnectedness and how everything moves together. And when you compartmentalize and you aren’t paying attention to that interconnectedness, you can generate affecting in one direction and you think it doesn’t affect other directions or other expressions, and it does, tremendously.

We have not engaged other aspects of this subject yet, but we shall be moving in that direction, not merely your (inaudible). It is not merely your oceans, but land is being affected (inaudible) manner. But I would say to you that two of your greatest resources presently being developed—one being developed, the other not being developed yet—would be wind and ocean.

LYNDA: Cool!

MICHELE: Elias, may I ask a question?

ELIAS: Yes.

MICHELE: This is Lola, and I am asking a question for Magda. She lives in Turkey, and she wants to know what is your advice to people who live in locations that experience terrorist attacks almost on a monthly basis? In moments when an individual is feeling unsafe, their life can be under threat at any moment. How can they deal with this situation, other than the common answer or response being just move somewhere else? Thank you so much.

ELIAS: This is a tremendously difficult situation and subject, and I very much acknowledge that. Your world is experiencing tremendous extremes at this point, and in relation to the choices that you are engaging collectively, they are continuing. And although I can continue to express accurately to you that it is unlikely that you will be generating some catastrophic event such as an apocalypse, I would express to you that it can almost be more difficult to be surviving with this constant ongoing irritation, very similar to our previous conversation about body consciousness and the constant irritation of pain and discomfort and wanting to fix it. And the world is experiencing that also.

The difficulty is, once again, so much emphasis on the fight. There is SO much emphasis on defending and fighting and fighting and fighting and fighting—opposition, opposition, opposition. And as I expressed in our previous subject, this applies to every subject, and your world is experiencing it also.

In that, what I would express is the same. I understand and express tremendous energy in an offering of comfort to all individuals that are experiencing pain in whatever capacity it is being expressed, whether it is in physical pain or in fear, for fear is very painful, also.

And in that discomfort, my response is the same. It is a matter of not fighting. That does not accomplish what you want it to accomplish—it merely accomplishes more conflict. The more you fight, the more there is to fight. The more you continue moving in those directions, the more it perpetuates that fear. For the more you fight, the more there is to be afraid of.

And in that, even the individuals that are not necessarily the physical fighters, that are not the militia, that are not the organizations, that are not the armies, that are not the physical fighters in the conflicts—fight can be expressed in many different manners, and if the individuals are expressing that hatred within themselves and that lack of acceptance of difference in relation to their oppressors, let us say, they are continuing to participate in the fight.

And I am not expressing that individuals not express themselves or that they comply or that they allow themselves to be oppressed or violated or discounted or devalued. The individual is important. Every individual is important. Every individual is valuable and sacred.

And in that, I am not expressing not to be expressing themselves or not to be honoring themselves, but not to express in a manner of fight. You can honor yourself and express yourself and not comply with individuals that would BE violating, and not participate with them and also not fight with them. You can disagree and not be fighting.

The fight comes from the expression of one thing is right and one thing is wrong—my ideal of being healthy and comfortable is right. Dis-ease and discomfort is wrong. Individuals expressing oppression is wrong, and therefore individuals that hate them are right. But they are not. Neither is right.

Retaliation is expressed as right, for it is justified. That is the philosophy of the individuals that you identify or label as terrorists. They don’t necessarily view themselves as terrorists. They view OTHER individuals as terrorists, because they view themselves to be justified in their rightness of oppression and therefore are retaliating or are expressing their vengeance, which is justified because THEY perceive that they have been oppressed.

It is a circle that is never ending. The fight continues and continues and continues, and everyone justifies themselves in fighting. And everyone expresses that they are right and it is good to fight.

It is not about what is right. It is about what is right for you individually in relation to your guidelines, but not in general universally. There is no universal right or wrong. It is all individual perception.

And in this, matching energy is never beneficial. It always moves in directions of perpetuating what you don’t want and discounting, and it always moves in a direction of creating some type of pain to someone.

Therefore, what I would express to these dear individuals that I acknowledge are suffering and are generating a very difficult reality and a very difficult path, in a manner of speaking, I would very much encourage them to stop fighting and stop justifying.

And in that, individuals may surprise themselves, that those individuals that are justifying and fighting and terrorizing, so to speak, might be inclined to pass by an entire village and not affect it at all, if all of the individuals in that particular village were not returning that energy and not fighting.

In that, onlookers may express their own justification: perhaps the terrorists merely overlooked that village, or perhaps it was insignificant enough that it was not important for the terrorists to be bothering with that village. I would express that you can generate any type of justification or explanation. But just as every one of you as individuals draw to yourselves what you project in energy, why would you entertain any idea that groups of individuals would express any differently? They don’t. This is what you do. And villages produce a collective energy. Towns, cities, states, countries—you all generate collective energies, and you draw to you what matches it.

No individual—or very rarely are there individuals that would express contrary to this, but for the most part no individual—THINKS that they are inviting conflict. No individual THINKS that they are choosing conflict or pain or misery. They are. That does not mean that you want it. That does not mean it is your intention. But you are drawing it, for you are choosing it.

You choose in directions that you don’t like and you don’t want very frequently. You all do, because you are not aware of what you are paying attention to. You are not aware of what type of energy you are projecting and therefore what you are drawing to yourself.

MODERATOR: Hello, Elias?

ELIAS: Yes. Yes.

MODERATOR: This is the moderator. I have a quick few confirmations from Angelika in Germany. First, she wants to know her essence name.

ELIAS: One moment. NATALIA.

MODERATOR: Natalia. N-A-T-A-L-I-A?

ELIAS: Yes.

MODERATOR: Okay. And is Prince Rogers Nelson a focus, or is there a different type of connection?

ELIAS: Counterpart.

MODERATOR: Okay. Female focus in Lapland weaving baskets and having about fifteen huskies, and a focus somehow connected with Aeneas, the Greek hero in Greco-Roman mythology?

ELIAS: Correct.

MODERATOR: So Lapland and then…

ELIAS: Yes.

MODERATOR: Yes. All right. We have about five minutes left, if anybody has anything they want to throw in.

BARB: A quick question on… I seem to be at a turning point in my life. A lot of things are good, but it’s almost like I am not comfortable with those or I’m not thinking that the good is deserved. Have you got any words of wisdom?

ELIAS: (Laughs) What I would express to you, my dear friend, is I would greatly encourage you in expressing a mantra to yourself continuously, every day, and repeatedly through the day. And in that mantra, it is a simple expression of “I deserve. I am enough. And everything is enough.” And I will be expressing MY energy to you in a continuous reminder of how valuable you actually are. What I will express to you is I will offer you my energy, that if you are paying attention you may notice a slight tingling in your hands. And that will be my energy, to remind you of my presence.

BARB: Thank you. I thought that was just carpal tunnel. (Both laugh) Good thoughts. Thank you.

ELIAS: (Laughs) Ah! Excellent response, in relation to a different perception about a physical manifestation that may be unwanted. (Both laugh)

Very well, my dear friends. I shall greatly be anticipating our next meeting. I shall be offering all of you tremendous energy in encouragement and in comfort.

I would express an acknowledgment: these are interesting but challenging times. And in that, I express tremendous comfort to each and all of you.

Until our next meeting, remember how you are enough. And remember how valuable and important you are.

In wondrous lovingness to all of you and tremendous affection, au revoir.

GROUP: Au revoir.

(Elias departs after 1 hour 32 minutes.)