Sunday, October 20, 2002 (Private/Phone)
Participants: Mary (Michael) and Anjuli (Myranda)
Elias arrives at 9:45 AM. (Arrival time is 22 seconds.)

ELIAS: Good afternoon!

ANJULI: Good afternoon, Elias! I used the knowing of this session coming up for to support myself during the past days, for to have my attention on playfulness.

ELIAS: Ah!

ANJULI: It worked.

ELIAS: (Chuckles) And what have you experienced?

ANJULI: Oh, I was just so tremendously challenged with practicing attention on self and with my beliefs and with practicing not to take personal responsibility and to not let others dictate my reality to me, and that was sometimes so challenging.

ELIAS: Ah!

ANJULI: Yes, but I managed, Elias. I think I did big, big, big progress steps by addressing to everything and practicing. What do you think? Is this impression correct?

ELIAS: Yes. Now express to myself what you engaged to accomplish this action.

ANJULI: First of all, I saw that when I use the feeling that ... I am blank, just a second. When I am aware that what is beneficial for me is not necessarily comfortable, when I used that knowing that it can be uncomfortable and that I accept that, then it is easier for me to move through these challenges.

ELIAS: Correct.

ANJULI: So I used that, and I also used as a support for to move through all of this more easily a feeling I had in the last session when we talked about my impressions about the essences Timothy/Eliantan fragmented from and so on. You said I am surprising myself. I was so surprised that I was correct about everything, and I had at that time the impression that this could apply to other areas also, that I may not be aware how much I am progressing already. So during this time of challenges, I thought that probably I am creating in this area of addressing to my beliefs and training to hold my attention on self in a similar way and that I am more progressing than I think I do. So that helped me also.

ELIAS: Correct. It is also significant that you allow yourself the awareness objectively of how you are accomplishing certain movements, for this allows you to become familiar with your choices and your direction and therefore reinforces your ability objectively to intentionally direct yourself and to know how to be manipulating energy, regardless of whether you are engaging comfortable choices and situations or not.

ANJULI: So it is about being aware of my choices and my energy and whether I always have my attention on self and watch what I am doing.

ELIAS: Correct, and listening to your communications that you offer to yourself, and allowing yourself to accurately translate and interpret those communications that you may thusly engage choices that are not merely beneficial to yourself, but that you incorporate an objective understanding that you are actually choosing certain directions and you know what you are engaging. Therefore, you are objectively intentionally directing your movement, which is quite in alignment with this shift in consciousness.

ANJULI: Yes. I think I was addressing these days especially to a major issue. I was very, very much used to having my attention on other individuals during communications with them or also outside of that, and I realized how much I was still adjusting to the interests of other individuals or what they like to hear from me or all this kind of stuff, and how deep this was in me. That is why addressing to that was a little bit challenging, because I realized how much I still had done that and how much it had been influencing what I have been creating.

ELIAS: Correct, and this is significant, my friend. For many individuals may be noticing their alteration of choices or that they are directing their attention in certain manners and they may be noticing their ability to move their attention in different directions, but may not necessarily be objectively aware of HOW they are generating these actions. And this is the point, to allow yourself to genuinely pay attention to yourself, to genuinely hold your attention in the now and to generate an objective awareness of how you are creating your reality in each manner that you are.

ANJULI: I think I am meanwhile more used to my new way of interacting with others, this new way of freely saying when I don’t want something, when I don’t want to connect or when I have a different opinion or something like that, when I don’t want something.

ELIAS: Correct.

ANJULI: This also goes together with a new experience of not minding the possible reactions of others, if those reactions are also uncomfortable, let’s say. I don’t judge them as good or bad, and so in case somebody reacts emotionally and does not like what I say, I don’t view that as bad and have my attention on self, and then it is easier to express a “no” or a different opinion or something like that.

ELIAS: Correct, for this is a recognition of difference, and you may allow yourself the opportunity to incorporate that difference and not view it as a threat and not express the automatic response of generating a judgment in relation to that expression of difference, knowing that each individual expresses their preferences and in association with the beliefs that they are choosing to align with in any particular time framework. In this, other individuals may express differently from yourself, but this does not discount or devalue you and your expression.

ANJULI: Yes. I think that also in accordance with my intent of creating unusualness and diversity for to experience unity, I am at times creating a lot of diversity, for example in my relationships in groups, which can be viewed by me as uncomfortableness because I feel to be different. I think the challenge was that in the past I very often tried to adjust to the group and I now practice to be me, and this is a little bit unfamiliar because I am just very different, and I don’t want to judge myself and don’t want to judge the others.

ELIAS: Correct.

ANJULI: But I am moving in that direction of managing that now.

ELIAS: And this is an expression of acceptance.

ANJULI: Yes. When I view other individuals and their beliefs and how they are, it is also about getting familiar with this dimension and the diversity of this dimension.

ELIAS: Yes.

ANJULI: Which in the past also felt a little bit uncomfortable for me, because I didn’t like separation so very much.

ELIAS: I am understanding.

ANJULI: But I think somehow by not liking that separation, I was creating judgment and in some way was experiencing that separation also.

ELIAS: Yes. But you are offering yourself experiences to move these concepts into an actual expression of reality now.

ANJULI: I was sometimes a little bit confused about... Well, I better take an example. In the situation of my family around the transition of my father, his Alzheimer’s disease, and the transitional experiences of my mother who is too addressing a lot to beliefs... Is this correct, she is addressing a lot to beliefs?

ELIAS: Yes.

ANJULI: I was creating a situation in which my elder sister expressed that she wants to travel for three weeks to Brazil and a week to Switzerland, and she just said she wants to do that and that was it. And I thought, okay, that mirrors to me she is viewing choices and she is telling me how much I like to be free and to be traveling, so that I got. But the thing was, with her decision I created my mother being challenged and I had the feeling of being a victim. Because as my sisters decide to do what they like, I felt trapped here in the situation with my parents, and did not know how to deal with the emotions of my mother, who felt to be left alone with her problem with my father. I thought that is too much, and I did not know how to not limit the choices of my sister and also not my choices and not everyone’s choices; then I thought I need to put the attention on self again.

ELIAS: Correct.

ANJULI: I expressed to my sister that I would like everybody to be free and that she could do what she likes, but that I just do not know how to deal with the extreme emotions of my mother. So, is it all right to say it like that, that I do not limit my sister’s choices but I express what I am afraid of, that when she is traveling I am afraid that I don’t manage alone? You know what I mean?

ELIAS: Yes.

ANJULI: So that was a little bit confusing because I did not know how to deal with that. My sister then decided to not go to Switzerland but to Brazil and to take care of my parents a little bit more, which felt good to me, but I don’t know. Did I create for my sister ... no, I can’t create for my sisters the belief that they need to take care of my parents. Or did I create that for them?

ELIAS: No.

ANJULI: No, I can’t create for them.

ELIAS: Correct, these are their choices. But what also have you offered to yourself in information in this scenario concerning yourself and your choices, and what have you identified within yourself in relation to the reflection of your sibling?

ANJULI: That I have a tremendous desire for freedom and this is mirrored by the frustration of my mother and by the decision of my sister to just go and travel.

ELIAS: Correct, and that you do not allow yourself similar type of expression.

ANJULI: Yes. So I thought when she just expresses, “Okay, at that time I go and travel,” that this is a mirror for me that I simply decide okay, now I am going to the Alterversity. I don’t have to ask anyone what they think about that.

ELIAS: And what also have you noticed in association with your limitations of yourself in this scenario?

ANJULI: Ja, I was expressing lots of frustration. I had the fear that I can’t create that and that I get trapped in this situation.

ELIAS: And have you offered yourself the opportunity to examine your automatic responses in relation to assuming personal responsibility with respect to your parents?

ANJULI: Yes, this was very, very hard. I saw that I all the time think that I am responsible for them. I listen for to hear if my mother is crying, and as soon as she is crying I think I need go downstairs and fix her and do something. I saw how much fear I had created around that, and judgment that certain emotions of my mother are bad and I need to change them, and that I did not really know how to deal with that as I am living in the same house, in an apartment above them.

It was sometimes so difficult. Let’s say I would like to not see them at all for a few days. I don’t trust that I can create that without moving elsewhere — I mean, if I would stay here in this house, I would not trust myself to create to simply not think them to be my family for which I am responsible and to not see them anymore and not go down and help them a little bit. I then give in and go downstairs and help, and then I am frustrated.

ELIAS: Correct. Therefore, now what do you assess in all of this information that you have offered to yourself, in association with what you may be generating in new and different choices?

ANJULI: I thought it does not matter how big my lack of trust seems to be, I am addressing to that and I do not need to be afraid of not trusting my abilities because it is just a belief and then I am not a victim to that. So it does not matter when I am addressing to that for a few days and repeat a few situations for to view that belief and for to start to accept it a little bit, although it is difficult.

ELIAS: I am understanding. And what do you view that you allowed yourself to accomplish in this scenario?

ANJULI: I think I accomplished in the last days that I really see how my mother and my father are creating their own reality, it does not matter how dramatic that it looks to me or how I judge it. They create it in their way so that it is beneficial for them.

ELIAS: Correct.

ANJULI: Yes, and so sometimes I felt that and then did not feel the need to go downstairs. A few times I really allowed myself to let them be and to not interfere, and I saw that a little bit as a success.

ELIAS: Yes.

ANJULI: I think I was also addressing a lot to relationship beliefs. I felt their transition to be a reflection for my own transition, because they are transitioning a lot, and I felt that they are addressing to beliefs and it is not up to me to change that when they are addressing to beliefs, because they want to be in transition.

ELIAS: Correct.

ANJULI: And it does not matter when they use challenging situations for that.

ELIAS: Correct.

ANJULI: For example, I could decide to not go by the expectation of my mother let’s say, and I could decide to not see her and would view the choices and not mind the reaction?

ELIAS: Yes.

ANJULI: But Elias, I was sometimes just so fed up with that that I was close to thinking either I am now right away go to the Alterversity or I decide to disengage. When I felt that, I felt almost a relief because when I decide that then nothing matters anymore. I mean, then I am sort of done.

ELIAS: And may you allow yourself to attempt, in moving your attention to you in genuineness, to alter your perception in a manner that may allow you to appreciate these individuals merely in association with their being, not necessarily in agreement with their choices or in preference of their expressions. For what you express is different and you are not necessarily in agreement with their choices, but it matters not. In altering your perception, in paying attention to you and allowing yourself not to be expressing personal responsibility for these individuals, you may experiment with allowing yourself to appreciate these individuals merely in their beingness. This may offer you more of an ease in your movement and within yourself, in accepting yourself and not generating expectations of yourself and therefore not generating this feeling of being trapped. Are you understanding?

ANJULI: Yes. So I appreciate their being, but I am aware that I am not in alignment with their beliefs for example, that I would create for myself differently, that I have different preferences.

ELIAS: Correct, for this allows you the opportunity to move your expression into that of “it matters not.”

ANJULI: And so I may sometimes decide to be helpful?

ELIAS: You may, but what is your identification of the action of being helpful? What do you do in the moments that you are attempting to be helpful?

ANJULI: I try to use this Acceptance 101 and 102 with my mother. For example I expressed to her, when she was open to that, that she has choices, and then gave examples of choices. She could, for example, ask social workers to take care of my father, and she did that. Do you think I then influenced her, or was this a helpfulness without changing her, a natural one?

ELIAS: Now; let us discuss this scenario. Let us examine what you are actually doing and what is actually helpful, and what is not necessarily helpful.

You do not generate the choices for other individuals. Therefore, whatever your mother engages or generates she is choosing, for you do not create another individual’s reality. But as you interact with another individual, it is significant to examine your motivation, for your motivation is directly influenced by your beliefs — which is not bad. It is merely significant that you examine these expressions and recognize what you are actually expressing. Your desire is to be helpful, and therefore your want is to genuinely express that and not to be distorting that.

Therefore, as you engage the other individual, if the other individual expresses a request to you to offer information or your opinion or an identification of your perception in relation to themselves, they have expressed an openness and a want of that type of interaction, which thusly you may be responding to that request.

But how shall you respond to the request? In expressing what the other individual should or should not or could or could not do? No, for this is not paying attention to you.

Holding your attention upon you, remembering the example of the straight little sapling which does not attempt to express directions to another little sapling, you may share your experience, your preferences, your opinions with the other individual in relation to yourself — which allows you the opportunity to share energy with the other individual, but you continue to hold your attention upon self and you do not generate an expectation, a judgment or a dictation to the other individual. You also, in holding your attention upon self, do not express expectations of yourself to be generating solutions, for you allow the other individual to generate their own choices and their own solutions.

Now; in this I am not expressing to you that what you actually engaged was wrong or right. You engaged what you engaged, and this is your choice and this is what you have manifest. But in examination of this example, you may offer to yourself much more information in relation to yourself, and how to be generating genuine helpfulness in relation to another individual and also continue to hold your attention upon yourself and in the now.

Now; what I am expressing to you in this scenario, let us examine what you have said. You offer information to your mother in suggestions of what she may incorporate in actions in relation to your father.

Now; a genuine expression of helpfulness may be to engage interaction with your mother, allow yourself to listen to her expression, pay attention to you, hold your attention in the now, and share with the other individual. In expressing the suggestions of what she may do, your attention is not upon you. Your attention is directed to her, it is also moving in association to your father, and it is projecting outwardly in association with establishments in your society which you view as an avenue of helpfulness in a manner which you express within yourself that you may not adequately offer.

Now; do you view what you have expressed in that? Discounting of yourself underlyingly, a discounting of your mother that she is not adequately creating her choices either, a frustration which is the lack of objective knowing of which choice is available to you in relation to your father. These are the expressions that in your terms insidiously reinforce the continuation of the type of expressions in your relationship that you continue to generate.

Now; in examination further of this scenario, were you to choose to engage an interaction with your mother and be listening to her expression and paying attention to what is occurring in the exchange between you, if she is not requesting solutions, it is not your responsibility to offer.

Now; this is not to say that you may not offer sharing of information in relation to your experiences and yourself, for this is not generating an expectation of the other individual or a discounting of the other individual and it is not an expression of discounting yourself. It is reinforcing your acceptance and trust of yourself and to freely express yourself, which you may engage in any time framework. You may express your experience in relation to your father and share your experiences, your feelings, your communications to yourself in these scenarios.

In that expression, the other individual also participates in the sharing in an exchange of energy with you and shall offer themselves their own information and generate choices that are not influenced by expectations, which allows the other individual also to generate a reinforcement of their trust of themself.

ANJULI: Once or twice when I was seeing my parents and my mother was frustrated again, I did not discuss with her and I took my father and walked with him a little bit and talked with him and let him play, because he is fascinated by shadows and it was easy for me to accept him. I had a feeling of calmness, of staying in a state of beingness. Then my mother said, “How are you doing that? You are so nice with him.” I don’t want to judge when she is different with him, but was this a little bit of an example?

ELIAS: Yes, for in this you are allowing yourself to express yourself. You are not moving yourself into an expression of projecting your attention to your mother, generating expectations of yourself in relation to her expressions. You allow yourself to appreciate your expressions and thusly you automatically appreciate your father.

ANJULI: Ah, ja. Then I had troubles when I heard my mother screaming. I went downstairs and she was extremely frustrated, saying she wants to disengage and she can’t stand it anymore. The energy she generated felt aggressive. I almost felt hurt by that energy.

ELIAS: I am understanding.

ANJULI: I had troubles to deal with that, so I automatically started to have my attention outside of self and to give her advice, because I did not know how to deal with that situation. Once I did not say anything and went upstairs again. Maybe that was a little bit more with attention on self?

ELIAS: Yes.

ANJULI: So I don’t have to respond when she is like that?

ELIAS: Correct.

Now; I shall share with you an example of my interaction with individuals expressing very similar types of scenarios in their interaction with myself and their expression of frustration and their wish to be disengaging for they view themselves to not incorporate the ability to move through this tremendous frustration and uncomfortableness. As I interact with individuals expressing in this manner, I may be responsive to them and express to them, “Very well, it is merely a choice if you are choosing to be disengaging.”

ANJULI: Yes, I even said that to my mother, it is your choice, it is okay if you choose like this or like that.

ELIAS: But recognize, in the moment that you express in this manner — I am understanding your genuineness — but are you aware of how this is being received by the other individual? You are subsequently, for the response is obvious, is it not, in anger from the other individual.

Now; in genuinely merely expressing an acknowledgment of what the other individual is expressing, the other individual may continue temporarily to express their own frustration, but the frustration shall not be turned and directed to you.

Individuals are aware that they incorporate the choice to disengage in any time framework and that they may intentionally create this action; therefore, it is unnecessary to express to another individual “this is your choice.” They are already aware that they incorporate that choice. They are also expressing in their tremendous frustration a desperateness and a forcing of their energy to push away uncomfortable feelings.

ANJULI: I also had the feeling that she was trying a little bit to manipulate us to take care of my father.

ELIAS: Correct.

ANJULI: So she would say, “I am so frustrated, I want to disengage,” and she is using that for to manipulate us?

ELIAS: Correct, and dependant upon your response, she receives her payoff.

ANJULI: I think when I suggested that she could get help from social workers, that was also a little bit to express that I don’t want to do it. I even once said I can’t do it.

ELIAS: Correct. This is the reason that I have expressed to you clearly that I am not expressing an identification of what you chose as wrong. I am merely offering you other information that you may allow yourself to recognize and examine other choices and examples of how you shall genuinely be paying attention to YOU.

ANJULI: In one of those talks with my mother, I shared a little bit about my situations and how I feel. I became aware that in the past, as I am a joyful being and I am able to take even little joys of the day for to give energy to myself, that I had probably in the past not expressed to her enough that I am also challenged sometimes by how my life is and feel limited by that. In this talk I expressed that to her, and I had the feeling that she was then understanding me a little bit more or that she did not so much try to manipulate me anymore to take care of my father.

ELIAS: Correct.

ANJULI: In the past I would not have said to her that I am not happy with my situation, that I feel lonely for example.

ELIAS: Correct.

ANJULI: Then I changed that and thought how I do express this also to my sisters, and somehow I felt a little bit of relief.

ELIAS: Yes.

ANJULI: Then I was in the past probably not showing myself to them as how I am.

ELIAS: Camouflaging.

ANJULI: Yes. Okay, I understand that now.

ELIAS: And this has been an expression of attempting to be protecting of yourself.

ANJULI: Yes, I know, because in the past my parents were often worried about me and I felt this to be intrusive. That is why I expressed that I am happy and I don’t have problems because I am able to deal with them on my own.

ELIAS: Correct.

ANJULI: Now it is not happening anymore that they express worries, so I am now also expressing differently.

ELIAS: YOU are expressing differently, and therefore you are altering the reality around you.

ANJULI: (Sighs) A big thing, huh, Elias? It looks for me as a big thing.

ELIAS: I am understanding, my friend. But in each moment allow yourself to recognize the significance and the influence of what you may term to be small expressions. For in combination with each other, they are what generate what you identify as the big thing. (Chuckles)

ANJULI: Elias, could it be that I created all that and am addressing to all that because my motivation partially was a little bit to try to escape because I thought I can’t manage these situations and I can’t hold my attention on self and create choices?

ELIAS: Yes.

ANJULI: And I created all that, these challenges and the insights, because I do want to go to the Alterversity, but it is a matter of which motivation I have for to do it?

ELIAS: Correct, for you may generate this type of action and this projection of yourself, but you shall appreciate your choice of that action much more if you are engaging that action in fun and not in an attempt to cover your communications to yourself and not in an attempt to camouflage yourself from you and not view or listen to what you are expressing to yourself.

ANJULI: Yes. I did all that because I felt that and I do want to go to the Alterversity and I do want to prepare myself, my energy, for to adjust to this group and for to fit ... you know what I mean?

ELIAS: Yes.

ANJULI: Also it seemed that I had my attention a lot on these challenges with my parents; these problems attracted my attention. With this I was moving on the inner even more towards my goal of creating to go to the Alterversity and to align with that group than in the past.

ELIAS: I am understanding.

Now; let me express to you clearly, this action of what you term to be escape is also not bad, for this has been purposeful and beneficial to you in this time framework in allowing you a distraction. Many times offering yourself a distraction in challenging situations allows you the opportunity to move your attention. Thusly, as you refocus your attention upon the situation that you are engaging with other individuals, you may alter your perception. For you have allowed yourself to step away from the scenario temporarily, move your attention, distract yourself, and as you reapproach the scenario, you may view it differently.

ANJULI: Yes, yes, it’s true, ja. And Elias, I once was going home from shopping in town, and I suddenly remembered that I can do a step and then I am elsewhere. I was thinking about that and my attention was drawn into that, and in the next moment I was standing in front of my house and had no memory of how I went there. Did I teleport myself?

ELIAS: (Chuckles) Yes.

ANJULI: It was so natural. When I was standing in front of my house it did not feel unnatural or like a big thing at all.

ELIAS: Correct. (Chuckling) It IS a natural movement. Ha ha ha!

ANJULI: In the moment when I was thinking about what you had said in earlier sessions of doing a step and then you are where you want to be, I was using my inner sense of conceptualization again?

ELIAS: Yes.

ANJULI: One day I again connected with the energy of the group at the Alterversity and I had a feeling of being in two times, in my time and in a future time. I was almost a bit more in that future time than in my present time and had the feeling of how it would be when I do a time travel and visit Timothy/Eliantan, for example, in physical solidity and how the collective feels in that future time.

ELIAS: I am understanding.

ANJULI: So that is how it is and how the energy of the collective feels when I visit somebody in the future in physical solidity like Timothy, for example?

ELIAS: Yes.

ANJULI: Then there is a change in the way of how I connect with the Alterversity. In the past I was, for example, using my senses for to feel the smell and the sun and the stones and the houses, and then later I was connecting with the energy of the beings there. That was another way of connecting with the Alterversity. Then I was connecting with a collective that is practicing time travel and is doing simultaneous time stuff. Was I connecting with the Alterversity in these three ways?

ELIAS: Yes.

ANJULI: When I am connecting like that, this is a practice to no longer experience this as an imagination that is not real but as something that is really happening. Yesterday when reading again the sessions I have had with you about that, even with knowing that from you I still thought imagination to be not real.

ELIAS: Correct.

ANJULI: But that changed now?

ELIAS: Yes.

ANJULI: Yesterday I was suddenly very relaxing and then had a connection with you and with Jivani and Dunadin, and that was much more intense than before. Well, I am used to having an intense connection with you, but with Dunadin and Jivani it was very intense too. I felt to be visited by you and them, feeling to be in both places at once, here and at the Alterversity. Has this been a connection with the three of you in which I translated that energy exchange a bit more into form? It was a bit more solid than how I used to translate it.

ELIAS: Yes.

ANJULI: So I can translate Dunadin and Jivani into form too, like I want to do with you?

ELIAS: Yes.

ANJULI: And they also can be physically solid?

ELIAS: Yes.

ANJULI: I have the feeling that Jivani has a future focus at the Alterversity, this Ji-hal focus I identified in another session with you.

ELIAS: Yes.

ANJULI: And I have two future focuses there — the impression is that the name of one is Andre Demre, or something like that, a French name. I think he is from Canada.

ELIAS: Correct.

ANJULI: And another focus of me, who is probably from Holland, got our essence name as his first name, although he is male, and he is called Myr. That would be Myranda van Anderson, called Myr.

ELIAS: Yes.

ANJULI: (Laughs) I have endless more impressions, Elias, that I would like to ask you about! (Elias laughs) But I think it was good that I talked with you about my challenges, because they came up again and again. It was, after all, time in which I snuggle with you into my challenges, together with you.

ELIAS: Ha ha ha! Very well, my friend, and I am quite willing to be sharing conversation with you in relation to your challenges and also your playfulness.

Very well, my friend, as always I offer my affection to you and continue to express playfulness and my energy of encouragement to you.

ANJULI: Thank you, thank you very much, Elias. Thank you for this session and for everything you said.

ELIAS: You are quite welcome. I shall be anticipating our next meeting, and I express to you in loving fondness, au revoir.

ANJULI: Elias, I love you very much and we will continue to have lots of playful interaction.

Elias departs at 10:50 AM.

(1) Acceptance 101, paraphrased from , 11/8/97:

1. Acknowledge you are within physical focus. You are glorious beings!

2. Acknowledge that you hold belief systems. They are acceptable. They are not bad. They are not unacceptable. They are your reality.

3. [In] examining self within each moment, recognize that you hold great duplicity and you are not acknowledging of yourselves continuously throughout your day.

4. NOTICE each time you are discounting of yourself.

5. As you receive an impression, you shall be acknowledging of your impression. As you receive an impulse, you shall be following through with your impulse, and you shall not be concerning yourselves with other individuals ... and what they may be perceiving of you. Therefore, it shall not concern you that you appear to be experiencing lunacy. You shall follow yourselves anyway!

6. As you are following your impulses and your impressions and accepting them within you, you also shall be noticing your language, for in your language you are expressing reinforcement of your discounting of self.

7. Notice your responses to other individuals. ... Noticing of your language shall be quite helpful to you, for it shall offer you examples of how you are not accepting of yourself. You may walk about each day expressing what a glorious being you are and loving yourselves, for you are worthy of this.

8. You may also be listening to the “spooks,” which are continuously in communication with you, and be acknowledging of this and their helpfulness also. And you may consider yourselves to be spooks also, for your essence, that “dead” part of you, shall be communicating with you also.

9. Be acknowledging of your own abilities. It is inconsistent to express that you are a glorious being that is ineffective and cannot accomplish!

Acceptance 102, paraphrased from

1. Another individual approaches you and inquires information with
regard to their experiences and belief systems.

2. Do not respond.

3. Listen carefully, engage your inner senses, assess the situation, the position of the individual, and their belief systems.

4. Intuitively respond.

5. Arrange your language to accommodate and accept the individual”s
belief systems. ... Relate information, within the context of the individual’s own belief systems, to be helpful in acknowledging to them that they are not experiencing unusualness or non-reality or lunacy.

6. Remind yourself the point is not to change the individual”s perception or belief systems.

7. Remind yourself that the point is to offer information in a helpful manner, and not to be concerned with the responsibility of another individual”s reality.

8. Remind yourself that the individual”s reality is their reality and IS REALITY!

9. (To be placed before Step 1) Engage presently all individuals
that you are within contact of.*

*Engage other individuals, not necessarily merely waiting FOREVER for other individuals to be approaching you! Take the initiative! Individuals shall be experiencing, within their mundane everyday life, experiences in conjunction with this shift.

©2004 Mary Ennis, All Rights Reserved

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Copyright 2002 Mary Ennis, All Rights Reserved.