Saturday, July 19, 2003 (Group/Düsseldorf, Germany)

Participants: Mary (Michael), Achim (Anselm), Andrea (Jamie), Anne M. (Monique), Anne S.(Elenore), Axel (Ricarro), Balbina (Joline), Ben (Calow), Dorothea (Beauti), Gerhard (Doro), Gottlieb (Hughel), Hartmut (Martina), Helmut, Jens (Ranatad), Katrin (Duncan), Linda (Carmenn), Lisbeth (Sebastia), Marlies (Mallory), Patrick

Elias arrives at 2:05 PM. (Arrival time is 36 seconds.)

ELIAS: Good afternoon!

GROUP: Good afternoon.

ELIAS: (Chuckles) This day we shall be participating in a discussion, and I shall be engaging all of you and you shall be participating in the conversation, not merely listening as quiet little mice and allowing myself to be offering a dissertation. I shall be engaging you in conversation in relation to our subject matter.

Now; what do you view offers you your experience of freedom? How do you engage your experience and exercise your freedom?

ANNE M.: Travel.

ELIAS: Travel - this offers you freedom?

FEMALE: Choosing fun things you like to do.

JENS: Wasting money.

AXEL: Whenever I’m going with my flow, the free-flow.

BALBINA: Each time I think "should/must," I try to stop. I don’t stop always, but I try! (Laughter, and Elias chuckles)

ELIAS: And?

DOROTHEA: Awareness, I try to always ... awareness of me.

MALE: Not thinking.

ELIAS: Hmph! Now; what offers you GENUINE freedom? (Laughter)

BALBINA: Belief leaps.

ELIAS: "Belief leaps." And what is meant in this?

BALBINA: To be able to choose a belief instead of suffering of a belief or feeling a victim of a belief.

ELIAS: Very well. And how do you identify your truths?

ANNE M.: Whatever feels best.

ELIAS: Perhaps, or is this not a preference?

GERHARD: A reality that belongs to me, my reality.

ELIAS: "Your reality" - this is quite general! And what is meant by "your reality"?

GERHARD: What I feel is important and what I want to create, and what direction I think I go.

ELIAS: Very well.

JENS: If it’s absolute for me, it’s a truth.

ELIAS: Ah!

JENS: It is unchangeable.

ELIAS: Correct. This is a truth.

Now; in experiencing and exercising your freedom, you identify your truth, and you allow yourself to recognize that your truth is not true and that it is not absolute.

Now; what are examples of your truths? Money? (Laughter) And whether you incorporate money or whether you do not incorporate money? Whether you have money or if you do not have money? This is a strong truth.

BALBINA: Health?

ELIAS: Health. (Nodding)

HELMUT: Light and love.

ANNE M.: Well, basically, don’t you consider anything a truth that is visible to you at that point in time? I mean, if you’re not feeling well, that’s the truth at that time.

ELIAS: Correct.

ANNE M.: If you’re feeling well, then that’s the truth.

ELIAS: Partially. For in relation to health, if you are feeling unwell in the moment, it may not necessarily be a truth for it is not necessarily an absolute. For you may not be feeling well within the moment, but you also incorporate a knowledge that you incorporate the ability to change that and that you may regain your health.

But health may be a truth in a broader sense, in the manner in which you view it in relation to how you express health, in relation to how you affect yourself in illness or lack of illness, whether you incorporate an absolute direction that you must be healing yourself and therefore this is absolute and this is the good method, and if you are incorporating another method this is the bad method - not merely for yourselves but in relation to all other individuals. If another individual presents to you an issue of ill health and chooses to move in a direction of addressing to that in a different manner from yourself, you automatically generate an assessment that their method is bad and your method is better.

ANNE M.: Yes, that’s true.

MALE: That’s true! (Laughter)

ELIAS: Yours is better for you know more, and you are more informed and you are more enlightened, and therefore your method is better.

Money, another truth: you do not generate money, you acquire money, you receive money; you do not create money. You create your stars, your universe, your moons, your suns, your world, every other individual within your physical reality, every structure, every atom, every molecule, but you do not create paper or coins! (Laughter) No coins, no paper! This is another truth, an absolute. It is not true, but it is one of your truths.

Relationships - another truth - and each of you incorporates your own variation of this truth, of its standards, of its qualifications, how it shall be expressed, of its categories. For you all incorporate categories of relationships. Romantic relationships are different from family relationships. Parent and child relationships are different from co-workers. All of your relationships are categorized in different avenues, but each incorporates its own checklist, all of the criteria that are expected to be qualifying as a particular type of relationship. And if the relationship does not fit those qualifications, there is conflict and it is wrong, and there is a better method to be accomplishing the relationship. These are merely a few of your truths.

Religion! Ah, and every individual within this room shall flinch and express, "I do not believe in religion any longer. Therefore this is not a truth, and I do not incorporate THAT belief." (Chuckles slyly, and group laughter) Ah, but you do! You may THINK that you do not, for you do not participate in an establishment, you do not attend a congregation with other individuals and worship. Ah, but do you not worship? Are you so very sure?

I may express that every individual within this room incorporates some metaphysical beliefs in tremendous strength, and is this not merely your new religion? And it incorporates the same beliefs, the same expressions as every other religion. It is merely expressed in a different manner, in which you view yourselves to be very enlightened and progressive.

BALBINA: Aren’t we? (Laughter)

ELIAS: Are you?

BALBINA: I hope so! (Laughter)

ELIAS: And do you think that an individual that worships Allah does not believe that they are very enlightened?

BALBINA: Oh yes, they believe like everybody...

ELIAS: Correct, and do you say that your enlightenment is not a belief?

BALBINA: Yes, probably, but it’s also...

ELIAS: (Interrupting her and grinning) Yes! These are not beliefs - this is a truth!

BALBINA: Well, yes, it’s a truth, but larger than...

ELIAS: AH! Larger! (Laughter) Ah! And I may express to you that any Christian also shall express to you that their belief and their truth is larger than yours!

BALBINA: I know. They even told me. (Laughter)

ELIAS: Yes, and the Buddhists shall express to you that they have attained true enlightenment, and their truth is larger than yours.

Now; in this, what do you notice as a commonality? What do truths do?

HELMUT: Separate.

ANNE M.: Judgments.

ELIAS: Correct. They separate and they perpetuate judgments, and they block acceptance. You are no more enlightened than any other individual residing upon your planet. You merely incorporate different information.

You draw yourselves to this information for it is compatible with your movement; it is your preference. Preferences are merely preferred beliefs. There are no expressions within your physical reality that are not influenced by beliefs. There is no "other" reality. There is not your reality that you create individually and also the other reality that you are striving to attain to, the official reality, the reality beyond your beliefs, the REAL reality. (Laughter)

The real reality is the reality that you each individually create. That IS real. And it is, in every moment, in every expression - if you choose to participate and to continue participating in this physical dimension - influenced by beliefs. Every moment, every action, every choice is filtered through beliefs.

Now; beliefs are not your enemy. You have CHOSEN to be manifest in this physical dimension. It has been a choice. No entity, no force, no element of consciousness greater than yourself has thrust you into this physical reality. You have chosen. Why have you chosen?

HELMUT: Because we want to be one with consciousness.

ELIAS: No. There are COUNTLESS dimensions within consciousness. Yes, there is one consciousness, although it may not be deemed as "one consciousness" for that would be a distortion, for that suggests an entity and consciousness is not an entity. It is a movement.

Now; in this, you have chosen to be manifest in this physical reality in curiosity. For you are consciousness, for you are essence, and you are also manifest in other physical dimensions, and you are present in all areas of consciousness. This is merely one.

And why should you not explore? As I have stated from the onset of this forum, this particular physical dimension is one of the most diverse and complex of all of the physical dimensions. Therefore, it is intriguing. You have created an immensely complex and diverse arena for exploration, and it has been designed with two extensively diverse base elements, emotion and sexuality - physicality and communication. In this, the exploration is limitless, for your guidelines are very few. Your boundaries, so to speak, are very few.

And this brings us circling ’round to our point of truths and of your freedom, and how do you experience and express and exercise your freedom, for this is the point. I express to you that you are expanding your awareness. What is meant in this? What are you doing if you are expanding your awareness? What is your awareness? Do you know?

HELMUT: I am awareness.

ANNE M.: To get information from different angles that you haven’t had before, hadn’t noticed before.

ELIAS: That is an action.

HARTMUT: It is the direction in which I move.

ELIAS: Is your awareness? Partially.

AXEL: Isn’t it my consciousness?

ELIAS: It is, but what is that? It is not a thing.

ANNE M.: Is it yourself?

ELIAS: It is yourself.

Now; in expansion of yourself in relation to your manifestation - which is you now, here - how is that accomplished?

ANNE M.: By paying attention to yourself, by listening to yourself, by feeling yourself, by knowing yourself.

ELIAS: Correct, and how do you accomplish that?

ANNE M.: By not taking everybody else into account, by only taking yourself into account.

ELIAS: Ah, but in this you are also perpetuating a separation, for you are generating another absolute in turning your attention to yourself to the exclusion of other individuals.

ANNE M.: How do you pay attention to yourself and everybody else, all at the same time?

ELIAS: Ah, and you may!

ANNE M.: I haven’t managed to do that.

ELIAS: Ah! I am aware. Most of you may incorporate a moment in which you recognize you have accomplished this action, and you surprise yourself and you excite yourself for you notice, "Ah! I have paid attention to myself and I am also paying attention to all that is about me and to another individual." But it is infrequent, and it may be so very momentary that your memory of it is quite fleeting.

You automatically, naturally - naturally - pay attention to what is occurring outside of yourself. What are you incorporating in this moment? You are listening to me. Your attention is being projected to me and listening to what I am expressing to you.

Now; simultaneously you may be listening to me [and] you are also translating, for you are thinking. Your thinking mechanism is being paid attention to. Your attention is moving - your attention is not thought - your attention is moving in this moment. It is moving to me and to your thoughts and to what I am expressing and to your thoughts which are translating. Your thoughts are also translating some communications that you are expressing to yourselves in questions and in other evaluations concerning what I am expressing to you. Therefore there are many actions that are occurring presently in this now with each of you.

Now; that is a familiar action. That is not necessarily paying attention to you. You THINK that is paying attention to you, for you recognize that your attention is moving between myself and your thoughts. What else is occurring within each of you, other than your thoughts - not to eliminate your thoughts, but to be incorporating the continuation of your translation mechanism with your thoughts, but also noticing what other expressions are occurring?

Are you experiencing calm? Are you experiencing tension? Are you nervous, are you anxious? Are you uncomfortable? Are you excited? Are you neutral? Are you aware of the other individuals surrounding you? What is your body consciousness experiencing? Are you warm, are you cold? Are you perspiring? Are you tense? Are you relaxed? These are all communications. What do you want?

As I am interacting with you, this is an example of what you experience of every day of your focus. You are interactive in some manner, either with each other, with other individuals, with your environment, with creatures, with plants, with materials. You are interactive with some element of your reality in each of your days. In this moment you are interactive with myself; therefore, let us engage the example of how you pay attention to yourself as you are engaging another individual or any other aspect of your environment.

Now; we shall practice together. Each of you attempt to be paying attention to yourselves as you are also listening to myself.

Now; the key in what I want you to be paying attention to is what you want in this moment - not what you think you want, but what you are each expressing to yourselves in this moment of what you want while you are also participating with myself. And I shall not accept any answer of "I want to be engaging conversation with you, Elias" for you are already accomplishing that, and that is general and that is a common theme in this room. But each of you also, in listening to yourselves, are expressing some want in this now. This is what is unfamiliar to you. This is how we begin to exercise your freedom. Therefore, what do you want?

ANNE M.: I want to understand.

ELIAS: You want to understand.

KATRIN: I want to listen to you to get more relaxed and find out about...

ELIAS: "To become more relaxed." Are you not relaxed?

KATRIN: I am relaxed, yes. I think I want this freedom you’re talking about...

ELIAS: Ah-ah-ah-ah! No, no, no, no, no! (Laughs loudly)

KATRIN: This is my genuine...

ELIAS: But this is an example. For most individuals express in the like, that they are waiting for this event of this freedom, and this is not the point. It is to be engaging now, not to be waiting for the spark and then suddenly you have found it, you have grasped it. That becomes another truth. And once that becomes another truth, what occurs? Separation and judgment, for if every other individual within your physical reality has not grasped that spark also, you have accomplished better, and they are slow and they must catch up for they are lagging behind in the race - and this is not a race.

JENS: Are you sure? (Laughter)

ELIAS: I am! (Laughter)

JENS: Could you stop for a minute?

ELIAS: Yes. (16-second pause as tape is changed)

JENS: Thank you, I’m ready.

ELIAS: Very well! And I have engaged exchange with two individuals identifying what they want in this present now, and there are many others present. What do you want?

FEMALE: Magic.

ELIAS: Magic!

FEMALE: All the time, magic.

ELIAS: Ah! Very well. (To Balbina) What do you want?

BALBINA: To be able to decide what the natural laws do instead of being victim of them. So if I want to fly, I fly - if I want to go through walls, for example.

ELIAS: Very well.

LISBETH: I want to get the freedom.

ELIAS: You want to have the freedom. You want to ACQUIRE the freedom. But what do you want in this moment?

LISBETH: I am not aware that I want... (The rest of the statement is lost in the sound of a passing vehicle.)

ELIAS: (To Gerhard) And?

GERHARD: In this moment I want to get an idea of what I want. (Loud laughter)

ELIAS: (Laughing) Very well! And Sebastia, what do you want? (Grinning) You want your glass of water.

(To Anne S.) And?

ANNE S.: I want to understand myself.

ELIAS: In this moment, what do you want? What is your physical expression? What are you doing within yourself? In this moment, what do you want?

ANNE S.: To understand what you’re saying, what you mean, and I want to learn from this moment.

ELIAS: What do you want to learn?

ANNE S.: Everything.

ELIAS: Ah, the secrets of the universe! Ha ha ha ha ha! (To Marlies) And you?

MARLIES: I want to go to the toilet. (Laughter)

ELIAS: VERY WELL!

Now; I shall be acknowledging of this as a fine example of paying attention to what you want in this moment and also engaging conversation with myself, for you are paying attention to what you are actually engaging in this moment. It may appear quite simplistic, but in actuality how very often do you dismiss what you want in the moment for you are engaging an interaction outside of yourself?

You want to engage a bodily function now. But how often may you be presenting such a simple example to yourself and not act upon that want dependent upon the situation? You do not wish to be rude; you do not wish to miss a word. Therefore, you shall dismiss your want and override that for there is another want that is being expressed that you want to be listening to the interaction. But you may incorporate both, for you may express to myself, "Elias, I want to engage the bathroom," and this is not a question. You are not inquiring of my permission, for you need not my permission.

MARLIES: But the other persons then have to wait.

ELIAS: (Humorously) Ah! Therefore you are creating their reality also, and you are all victims now!

MARLIES: Of me! (Laughing)

ELIAS: Yes! (Humorously) How immensely powerful you are! (Chuckles)

ANNE M.: Well, she could go to the loo and ask you, for instance, "Do you mind stopping for a moment while I go to the loo?" And I could easily say, "Actually, she can go to the loo but I want to continue to listen, so can you please continue to talk?" So at that point I guess you would say, "I’ll do whatever I want to do"? Is that the case?

ELIAS: Correct, but the point is what YOU want to do. The point is listening to yourselves and not being directed by other individual’s choices, but cooperating with each other even if you do not agree. Cooperation does not require agreement. You may cooperate with each other and not necessarily agree. It is the acceptance of difference.

As an example, you may be engaging conversation with another individual and perhaps each of you incorporate very different opinions.

Now; your opinions are reflections of your preferences, and your preferences once again are preferred beliefs.

Now; you may incorporate one opinion and the other individual incorporates another opinion, and in your assessment these two opinions may appear quite polarized or, in your assessment, quite opposite.

Now; you may continue to engage conversation without conflict - which how often do you create that? Not very, I may express! - you may without conflict continue to engage your conversation and your discussion, and not agree with each other and accept each other’s differences, and experience within yourself no push to be comparing, to be attempting to convince, to be overriding the other individual, to be dismissing the other individual. And do not confuse acceptance for dismissal, which is quite commonly expressed: "Oh, I accept what you are expressing, but I view the situation differently," and you dismiss them. "You may think what you think, and you may express what you express and I shall express what I express, and we shall agree to disagree," and you deceive yourselves into thinking that this is acceptance, and it is not.

Acceptance is a genuine lack of judgment. For in your expression of "you may think what you think and I may think what I think, and we shall agree to disagree," you are continuing to view your opinion as right and their opinion as wrong, but you are agreeing not to argue. You are agreeing not to challenge each other.

You are agreeing not to engage conflict, but you continue to hold to your judgment that the other individual continues to be wrong and you continue to be right, and it would be lovely if the other individual would change their opinion (laughter), and therefore you may discuss in harmony and you shall avoid conflict naturally and easily, rather than disengaging the conversation with this twinge continuing within you and your concentration continuing on the conversation as you depart and thinking, "That lunatic! How may they view in this manner? Ridiculous! They are obviously not informed." (Laughter) "This individual is an idiot, or they are obviously uneducated or merely stupid."

(Ironically) No judgments in this! (Laughter) Abounding with acceptance, are we? For these are your truths and truths are absolute, but there is little freedom in your truths.

Freedom is expressed in recognizing what your truths are and daring to expand your awareness and risk that you are not right - but you are also not wrong. They are merely your truths, and it is unnecessary to compare or to convince, for in both you discount yourselves and you discount the other individual also.

Comparison is a dangerous game, and it always discounts yourself. Even if you are comparing and elevating yourself, that you compare yourself to another individual and you deem yourself to be better than the other individual in your comparison, you are discounting yourself in that also. For what do you experience if another individual elevates you above themself in comparison? Does this...

BALBINA: It is disagreeable.

ELIAS: Correct. Are you accepting of that or are you automatically receding from that type of expression? For you automatically feel within you that this is a discounting of yourself for it is a discounting of themselves, and your truth is to be equal - which is another truth that is not true, for you are perhaps equal that you are all consciousness, but you are also all unique.

You equate equality with sameness, and you are not the same. You are all different; you are each unique. Therefore, in your terms, you are not equal. You are not the same.

BALBINA: But the same value.

ELIAS: Do you value the same? No.

BALBINA: No, if each person or focus is the same value, we would say we are equal.

ELIAS: You are all consciousness. "Value" is not necessarily associated with consciousness. That is associated with perception, and perception is an objective expression. Perception is associated with objective realities. There are many areas of consciousness that incorporate no objective expression, for they are not physical. They are subjective.

"Worth" is an inherent expression within consciousness.

BALBINA: Yes, and that was ... okay.

ELIAS: "Value" is an individual expression associated with your preferences, and even with what you deem not to be your preferences - but they may be your preferences. They may merely be another angle of your preferences. For you view the word of "preference" to be positive and you view the word of "value" to be positive. Preference and value are neither positive or negative. They are neutral, and they incorporate both.

At times you view suffering to be of value, which is not in your assessment positive. At times, you view struggle to be of value. You even view pain to be of value at times. Therefore, once again, no absolutes. For if value is positive then pain is positive, for pain is valued at times.

If value is positive then struggle is positive, for you value struggle also. If you work hard you shall reap your rewards and they shall be more valuable, for you have incorporated struggle to attain. If you incorporate no struggle to attain, if it is easy to attain, the value is less.

Money as a truth: if you incorporate hard work and struggle, and you acquire - for you do not create - if you acquire great amounts of money, you shall incorporate a pride within yourself and you shall value that money, for you have incorporated struggle to attain it.

If you acquire great amounts of money unexpectedly from an objectively unknown source, and it merely appears and it is now belonging to you, it is not valued as much. You may be excited and you may be pleased that you have received this, and you may incorporate many plans of how you may be incorporating the dispensing of this money, but you shall not value it as much as if you are incorporating work to attain it. This is another one of your truths, and how limiting is this?

And I may express to each of you, in this moment I would be hard pressed to express that ANY individual within this room wants to be struggling and working to attain great amounts of money. Each of you wish to be incorporating great amounts of money that you shall be incorporating your freedom - another truth, note. If you incorporate great amounts of money you also shall afford yourself freedom - not true, but a truth. But in this, how many of you wish in this moment that you may incorporate any action that you wish and that money shall flow and flow to you, and you may incorporate no effort? Perhaps all? (Chuckles)

Now; I may express to you, this is quite possible, but your beliefs are quite strong.

ANNE M.: That’s what I was going to say. The beliefs are so strong that it is very difficult to alter those beliefs from the way that we are at the moment.

ELIAS: Correct, but this is also the point. You have not quite yet grasped this concept that you are not actually altering beliefs. You are not changing them, you are not altering them, you are not eliminating them.

ANNE M.: How about exchanging them?

ELIAS: You may exchange, but it is not quite an exchange either. It is a movement of attention. For in "exchange" there is the implication that you change one for another, therefore the former is discarded.

ANNE M.: Yes, you don’t quite know what to do with it.

ELIAS: But this is the point, it is not discarded. It may even continue to be expressed, but you choose how it shall be expressed, and this IS the point.

This is the point of recognizing what your truths are, that you may identify all of the influences of your truths, for they each incorporate what you term to be positive and negative. Each of your truths incorporates some element of preference, but it also incorporates limitations and judgments. In knowing your truths objectively, you begin to genuinely express, exercise and experience your freedom, for you allow yourself to choose how you shall be expressing that truth.

ANNE M.: Can I just say that in that choice which one is consciously aware of having, what I find I tend to do is go with the more familiar choice because I’ve been doing that, but the reason that that is, is because of the power of the emotion that’s behind it. It is very hard to discharge the emotion and switch over to a new belief, because it’s like a new way of living.

ELIAS: Very well; hold. We shall break, and we shall address to this statement as we return. For you are incorporating two elements, doing and communications, emotion and choice.

Very well, we shall break, and as we return we shall continue our discussion and we shall incorporate your questions in relation to this subject matter.

GROUP: Thank you.

BREAK at 3:03 PM
RESUME at 3:29 PM (Arrival time is 24 seconds.)

ELIAS: Continuing. (Looking at Anne M.) Continue.

ANNE M.: Yes, it was about being aware that there are two beliefs, or however many you want to have, but the one that you have been living and experiencing is very difficult to change or to alter or exchange because of the force of the emotion behind it. So the question is, how does one loosen that amount of emotion in order to engage another direction?

ELIAS: By listening to the communication.

Emotion is not a reaction. It is a communication that incorporates a signal that is the feeling. The feeling increases or becomes stronger as you do not receive the message. If you receive the message, the feeling dissipates; for if you receive the message, you offer yourself information that you may evaluate. But if you are not receiving the message, the signal continues and it increases to move your attention.

Now; what becomes a snare for most individuals is that they pay attention to the signal and move no further. They do not allow themselves to incorporate the message or to listen to the message. They merely concentrate upon the signal, the feeling, and as you continue to concentrate upon your feeling, you are not evaluating or addressing to what the message is. Every signal that you identify as an emotion, for you define emotion as the feeling, is merely the signal.

Now; every feeling that you identify as an emotion also incorporates a message.

Now; this is significant also, for many, many, many individuals are objectively challenged by even the identification of what the signal is and become confused, and therefore they are not precisely identifying what that signal is, what that feeling is within them, which is important to identify for in the mere identification of this signal you offer yourself a direction of how to evaluate what the message is.

Example: many, many, many individuals may feel some type of agitation, and they identify or label that as "upset."

Now; what are you expressing, if you are expressing to yourself or to any other individual, what are you identifying in expressing that you are upset? This is a generality. It is not specific. Therefore, how may you evaluate what the message is if you are not identifying what the signal is, that which you identify as the feeling of the emotion? "Upset" may be incorporated as a broad term for sadness, anxiety, disappointment, frustration, irritation at times. There are many, many specific signals that may be incorporated in the umbrella of "upset."

That is the generality which is also a familiarity to all of you, to be identifying different expressions in generalities, beliefs in generalities. What are you experiencing? What is the belief that is influencing your choices and your behaviors and your actions? Personal responsibility? What is meant in "personal responsibility"?

In time frameworks past, in offering this information and these concepts to you all previously in time frameworks in which the specifics of them were unfamiliar and what you incorporated in objective understanding and knowledge was merely that you do incorporate beliefs and that beliefs exist, I offered also generalities to facilitate your movement into a greater objective understanding of the directions and the specifics of them in relation to yourselves.

Those generalities now are becoming obsolete, for you do incorporate a wider awareness now. But what is familiar to you? What is familiar to you is to allow some other expression - another entity, another individual - to direct you, for you are unfamiliar with directing yourselves. Therefore, you look to any expression that you deem to be an authority - of which all of you deem myself to be an authority, and I am not. You all incorporate the same information as do I.

You are consciousness, you are essences, and you all incorporate the ability to tap into yourselves and to respond to your questions and to offer yourselves your answers, but this is an unfamiliar action. Therefore, as being unfamiliar and not incorporating the experience, which is the key, you flounder and you question and you become confused, for you express to yourselves, "How shall I know? How shall I acquire this information? How do I do that?"

ANNE M.: I think that’s it.

ELIAS: Precisely. For, to generate a reality from a concept within your physical reality, you must incorporate the experience. If you do not incorporate the experience, it remains a concept.

And what do you experience with the concept? Frustration, for you KNOW objectively that you incorporate somewhat of an understanding intellectually, for you are not stupid or idiots, and in this, intellectually you recognize the concept and you express to yourselves, "I understand this concept, but I incorporate no understanding of how to actualize this."

You do not even incorporate an objective understanding of how to express that you do not understand, and you flounder with that expression in your interaction with each other. You express to another individual, "I understand intellectually this concept, but I do not understand..." and what is following this? "I do not understand in here," (Elias places both hands on his chest) for you do not even incorporate the language to express to each other what you are meaning. What you are meaning is, "I understand intellectually, but I do not understand practically. I do not understand experientially. I do not understand the doing."

Now; in association with your question, and moving into the familiarity and noticing that there is also an emotional communication that is accompanying that familiarity, the manner in which you free yourself is to pay attention to the emotional communication. Regardless of whether you continue to express the automatic response which triggers the emotional communication, the emotional communication is what is important to be paying attention to.

Now; as you engage any action and you trigger an emotional communication, what is actually occurring is, quite simply, your subjective awareness - at the same time as your objective awareness is generating an action - your subjective awareness is identifying what is influencing that action. One does not follow the other. Your objective and subjective are NEVER but in harmony with each other.

Therefore, in the same moment that your objective awareness is generating a choice, an action, an expression, your subjective awareness, in harmony with it, is identifying: "This is the influence; this is the belief that is in play in this moment. This is how it is influencing you, pay attention. I shall offer a signal that your objective awareness shall recognize, and you shall pay attention."

And you do, to the signal - partially. For you identify that you are feeling, and at times you may clearly identify what you are feeling. But many times you are not clear even to what you are feeling, therefore you generalize and the message is lost for you do not even seek it. Your attention is fixed upon the feeling, for that is familiar.

Now; it appears to you objectively that you generate an action and the emotion follows. This is the reason that for most of your focus to this point you have identified and defined emotion as a reaction, but it is not. In actuality they occur simultaneously, but your attention moves. Therefore, initially your attention is directed to your action - objective. For within waking state your attention automatically moves initially to objective expressions, imagery, action, and all of your senses, inner and outer, which are all expressed objectively.

In this, as you begin to notice your emotional communication, your attention has begun to move, and therefore you assess that your emotion is a response and is following your action. It is not so. It is merely a matter of the movement of attention and what attention gravitates to first, and its first gravitation is to familiar.

Now; in redefining emotion, you allow yourself an expansiveness, for in that redefinition you empower yourself. You are not victim to what you feel, and what you feel is not being generated by a situation, a circumstance or another individual or your environment.

It may be triggered; your response is triggered through your interaction with any of these expressions, any of these elements, your environment, a situation, a circumstance, another individual. All of those outside expressions may be influencing of triggering responses within you in association with your individual expressed beliefs, but they are not creating that.

You are responding, and in your response objectively your subjective awareness, in conjunction with your objective which is responding, also responds in an identification: "This is what you are doing; this is what is influencing. This is the belief," and therefore now you incorporate your "why."

But as I have expressed previously, in this process that we are discussing of identifying and paying attention and evaluating to allow yourselves to express your freedom and experience your freedom, I suggest to you all that temporarily, until the time framework in which you become much more familiar with this process, do not incorporate the question "why?" For this question is very familiar, and in its familiarity you do not offer yourself an answer. You merely repeat the question, "why, why, why?" And your answer is, "I do not know; I do not know." "Why" is too much of a familiar question.

Therefore, in your process as you begin to recognize, as you begin to listen to these emotional communications, rather than expressing to yourself, "Why am I feeling this," once you have identified, "I am feeling disappointment," express to yourself the inquiry, "What is this disappointment? Where within myself am I disappointed? What is motivating that disappointment? What is creating that disappointment?" Remove the outside expression, for it has merely served as a trigger.

ANNE M.: Would doing that actually lead back to a belief that you have about yourself?

ELIAS: Yes. Yes, which is the point.

ANNE M.: And then you become aware, at that point, of your belief, and when that happens the emotion will...

ELIAS: Dissipate.

ANNE M.: And then you can move on to something else.

ELIAS: For you may evaluate what motivates that influence, what is your association with that belief.

Now; do no ensnare yourselves in the black and white of that, for one belief does not incorporate one influence. One belief incorporates many, many, many influences. It is dependent upon the situation, and the same belief may be influencing in many different manners.

KATRIN: Does it mean, then, you have physical sensations of those which you describe as feelings or emotions when the harmony between the objective and subjective is somehow not in harmony? As long as you have it, the same power of emotions, you are still not down to the belief which really creates the disharmony?

Or is that what you just explained, that you have so many influences it takes sometimes more time, more than one belief, to get down to the point where you have a choice to go to another belief or to change it, or to exchange a belief. I mean, some physical sensations last quite a while, and you believe sometimes, "Now I’m down to it, and I’ve got it now," and then it continues. So that’s my question.

ELIAS: Not necessarily. This is dependent upon your movement and how you direct your attention.

For another familiarity which many of you fascinate yourselves with is complication. (Laughter) You shall analyze and analyze and analyze, for this is complicating and this is fascinating! "How much more may I complicate this situation and fascinate myself with how far I may move with this complication?" And if it is not complicated enough in all of your analyzation, you shall inquire of another individual to offer a different perspective to analyze farther and complicate more! "I have not complicated this situation enough; how may I complicate it even more? Shall you offer me a suggestion?" And the other individual is more than willing to participate in your complication and, "Ah, yes! I have analyzed in this manner," and you express, "Ah! I did not perceive in that direction! I shall evaluate in that direction also, and I shall further my complication." No - it is unnecessary.

In actuality, I shall offer you a slight secret. Many times I offer information to all of you in much more of a complicated fashion than is necessary. For if I answer you in the genuine answer, you shall be blankly staring at myself and you shall, subsequent to our interaction, be milling ’round discussing with each other, "What did he say? What was that meaning? I do not understand. There must be more, and he has eliminated some of the information." No, but you are unfamiliar with the simplicity of actually creating.

Just as you automatically create your universe, and give it no thought. You merely do it. But tremendous thought is incorporated in generating creating coins and paper: "How, how, how? Not enough, not enough!" Billions of stars, but not enough paper and coins!

Now; in this, as you recognize a signal ... choose a signal, any of you.

JENS: Sadness.

ELIAS: Sadness, very well - an example of an emotional communication that you view to be not a communication but a reaction to an action. An action occurs, and you react and you express sadness, and the emotion is merely the feeling. You feel sad. And in that sadness, if it is strong enough, you generate a tremendous tension within your physical body form, and what occurs? You weep, and you view weeping to be natural and an absolute that occurs with sadness.

In actuality, weeping is a natural action that is merely a release of tension within your physical body. This is the reason that individuals also weep in joyfulness and laughter, for they are incorporating extreme tension within their physical body consciousness and that energy is so tightly expressed that you automatically release within your physical energy, and this generates the action of weeping.

But sadness is a feeling that occurs in association with certain actions.

Now; what actions do you respond to in this emotion? In this time framework we are identifying emotion as you define emotion, a reaction. What causes - for your belief in cause and effect is also very strong - therefore, what causes sadness?

ANNE M.: When your pet goes missing, a beloved pet.

ELIAS: Or?

MALE: Or you fear to have no money.

ELIAS: Or? (Pause) When do you experience that you are sad?

FEMALE: When someone is dead, dies.

ELIAS: What also generates your feeling...

BALBINA: No choice. (Pause)

ELIAS: What do you view as a common factor in sadness?

HELMUT: Finding love or acceptance or something.

ELIAS: A common factor of the feeling of sadness, the common factor that causes you to feel sad in any situation?

HELMUT: The main cause is love, in most cases.

FEMALE: Abandonment?

ELIAS: That is another emotion.

GERHARD: Being a victim?

ELIAS: I am understanding what you are expressing, but not necessarily love. You may also experience sadness and not be expressing love.

JENS: May I interrupt again?

ELIAS: You may. (26-second pause, as tape is changed)

JENS: Thank you.

ELIAS: Very well.

ANNE M.: When you don’t have what you think you should have, or...

JENS: When you think you have lost...

ELIAS: Loss! Loss is the common factor in the expression of sadness: loss of choice, loss of possession, loss of interactions, loss of perceived possessions, loss of action. Loss is the common factor in association with sadness, and this is the reason that you experience sadness in degrees, for you experience degrees of loss. Some loss is more intense than other loss, dependent upon your expression of value in association with that loss.

Now; if you are experiencing some action that triggers an association of loss with you, and you generate the feeling, the signal, of sadness, if you move another step rather than being fixed upon the feeling...

Now; as an aside, I shall express to you, this is not to say to ignore the feeling. I am not expressing to you to dismiss the feeling or to not express the feeling, for that defeats the purpose also. But in acknowledgment of the feeling, which is the signal, and identifying "I am feeling sad," now you move into your evaluation. What is generating this sadness?

Now we move to what I expressed to you - which I am aware of your energy was questioning in conjunction with many others - remove the outside source, for your automatic response to yourself is, "I am sad for this has occurred." No, it is not cause and effect. You are not sad for this outside action has occurred. You are offering yourself a signal.

Now; what is generating that signal? You may identify generally, as we are right now: "The signal is being generated for I am experiencing loss." Very well, this is not offering you much information, is it? It is merely identifying what you are experiencing. What is influencing that? What belief is influencing that?

Loss is not always influenced by the same belief. There are many different types of loss, and in those different types of loss there are different beliefs that influence that expression. Therefore, once you have identified that you are expressing loss within yourself, what is influencing that? What is motivating that expression?

Now you begin to evaluate: "What is the belief that is influencing that expression?" Now you are becoming more specific, and in that specificness you begin to allow yourself to question not merely the influence, but is this influence true? For perhaps in some situations you may evaluate yes, it is true; but perhaps in your evaluation you may express to yourselves it is not true. In that moment, the signal entirely dissipates for you have received the message.

Now; even if you deem the influence to be true, you may also continue your evaluation and express the questioning to yourselves what are your choices in this situation, for you always incorporate choices - not to fix it, for it needs not to be fixed, but what are your choices in that moment? And perhaps your choice may be merely to accept that this is one of your truths. Yes, you recognize that it may not be an absolute but within yourself it is, in this moment, and your choice is to feel sad.

For in certain situations you do generate absolutes - death. You may intellectualize over and over this concept that death is not an absolute, that death is not an end, that you continue, that other individuals continue, but the fact remains - and this is an interesting term, "fact" (grinning), for facts are not absolutes and they change - but in your assessment the fact remains that in the moment death has occurred you are separated from whatever has died and it shall not return. Therefore it is one of your truths, for it has become an absolute.

But you also, even in death, incorporate choice, for you choose how to direct your energy. You choose. Shall you direct your energy in allowing yourself the natural expression of your energy, for in the moment this is what you want to feel? Or are you forcing your expression, for you SHOULD feel? And if you do not feel, what is your choice? To force yourself to feel, or to allow yourself your natural expression, (humorously) which may be quite bad!

PATRICK: But then one shouldn’t really feel compassion.

ELIAS: Ah. Compassion is different. What is compassion? I understand what your definition of compassion is. What?

PATRICK: My definition?

ELIAS: Yes!

PATRICK: It affects you to feel sorry for someone else.

ELIAS: Pity. And why shall you pity?

PATRICK: Because I don’t necessarily see that a person has chosen to end up in the mess, if you like, that the person is in.

ELIAS: Ah, but this is the point. They have!

PATRICK: That’s why I’m throwing it back at you... (Laughter)

ELIAS: Each of you create all of your reality, every experience. You do not believe this, but it does not matter whether you believe or do not believe, it is!

This is the reason that I am engaging this discussion with you concerning truths. Because truths, it matters not whether you believe or you do not believe, you express them, and in this you each create your reality whether you believe that you create it or not.

Now; "compassion," in our redefining of terms ... which is a movement of this shift in consciousness, for you are also redefining your reality, and the manner in which you redefine your reality is to redefine your terms, your meanings. In the redefinition of compassion, genuine compassion is understanding, not pity; for this is not to say that you do not care. Individuals confuse caring with concern. You define those terms as the same, as synonymous. Concern and caring - no.

Caring is a natural expression that you incorporate. This is a natural flow of energy, of interconnectedness. It is a recognition of interconnectedness, that you are not actually separated from all that is within your reality, regardless of the appearance of it in your individual manifestations. There is more than merely your individual manifestations, and this expression of caring springs from that knowing of interconnectedness.

Concern is different. Concern is a projection of your attention outside of yourself and focusing your attention on outside elements in judgments. You express concern in comparisons and judgments that one direction is better and one direction is worse. You concern yourself with another individual for they are not expressing well enough. They are not creating their reality well enough, and you within yourself know a better method.

Now; how are you discounting yourself if you know a better method?

BALBINA: If it is my projection, I see myself in ... if I discount these people which I perceive, I see myself in them.

ELIAS: Do you?

BALBINA: Often...

ELIAS: Or do you continue to view that your method is better? If you continue to express in any manner that your method is better, you are continuing to discount the other individual; but this is not my question. My question is, how are you discounting of yourself if your method is better?

GOTTLIEB: I am discounting my projection. It’s mine.

ELIAS: Partially; you are correct.

GERHARD: It’s not easy to live up to standards, so always there’s the fact that, for myself too, if I want to be better, I am discounting because I never reach the top level of that idea.

ELIAS: Correct.

ANNE M.: So by actually elevating yourself, there’s still some way to go?

ELIAS: Yes. Not merely that there is "some way to go," so to speak, for expansion is a natural movement of consciousness, but that you are not good enough yet, which is a difference.

Your natural expression is to expand, to explore, to move beyond what you view as your own limitations, to experiment with your abilities, to generate new experiences, to generate the becoming, continuous expansion, continuous knowing of yourself more and more. This is a natural movement of consciousness, a natural expression. This is quite different from striving.

Striving is an action in which you attempt to be better, for you are not adequate enough now. You are not good enough now, therefore you must be better.

And if you are elevating of yourself in comparison to another individual, you generate that judgment and that expression in relation to another individual for you are expressing it within yourself that you are not good enough yet, either. Therefore, you attempt to offer yourself a false validation: "I am better than this individual, or my circumstances are better than this individual, or my choices are better than this individual; therefore I may validate myself." But this is a false validation, for you would not be expressing that judgment were you viewing yourself as acceptable now. Striving and expanding are not the same.

Caring and concerning are not the same. Concerning is the judgment and the comparison, and it disguises itself - you disguise it - in many different manners that you deem to be good: "I am concerned with this individual for they are very unhappy and they are not accepting of their situation," or, "I am concerned with this individual for they are very ill and they are very sad," "I am concerned with this individual for they are generating choices that may be harmful to themself or to another individual." It matters not. (Emphatically) Not that nothing matters!

"It matters not" is an expression of no judgment. These are their choices. You may recognize that they are not YOUR choices and they are not your preferences, and therefore you may choose not to generate similar experiences; but they are generating these experiences, and regardless of whether the individual may objectively express that they are unhappy with their choices, they are generating them. They may not like their choices and they may not even want their choices - for you may generate many choices that you do not necessarily want - but they value their choices.

BALBINA: And if they ask, "Help me"?

ELIAS: If an individual is inquiring and requesting your helpfulness, it is your choice in how you shall be responsive. I express to all of you that your most helpful expression is to be accepting of their choices without judgment, not to be fixing.

If they are requesting input of information and you are genuinely paying attention to yourself and you are genuinely wishing to be compliant with their request and offering genuine helpfulness, the manner in which you may respond is to be supportive. And how may you be supportive? To share your experiences. Not to instruct, not to teach...

FEMALE: Share possessions?

ELIAS: If you are so choosing. Or share experiences in an expression of genuine understanding, share similarities of experiences. This may seem very simplistic once again, but what you do not recognize is that in that sharing you offer differences in perceptions, and in the differences in perceptions you may express an experience that another individual has not incorporated. It is not within their experience.

HELMUT: If I use words to create a pointer to an experience, can then the other individual relate to this experience...

ELIAS: Yes.

HELMUT: ...if I just use words?

ELIAS: Yes, for you are also projecting energy and the other individual is receiving that energy. If you are attempting to fix, the other individual is receiving that energy.

BALBINA: Is then charity fixing?

ELIAS: It is dependent upon your motivation.

BALBINA: Those poor children in Africa, they are so poor I have to give them...

ELIAS: And if you choose to offer some physical expression without expectation, this is your free expression.

ANNE M.: But most of the time we actually give out of guilt, to be honest.

ELIAS: Or expectation.

BALBINA: Ja, ja.

ELIAS: Your expectation is, "I shall offer this physical expression, food or money or garments or whatever, and that shall fix the situation, and I expect the individuals receiving to incorporate this gift in a particular manner." If you offer them clothing, you expect them to wear it. If you offer them food, you expect them to eat it. If you offer them money, you expect many different expressions.

The key is that if you are genuinely offering, you offer with no expectation, and that is YOUR choice. You choose to be offering in conjunction with your preferences and your beliefs, but you incorporate no expectation and therefore no judgment.

BALBINA: And when you say the best thing you can give is to share your experience, is this kind of to teach fishing instead of giving fish?

ELIAS: No, I expressed "with no instruction, no teaching." For that is another expression of discounting the other individual and ultimately discounting yourself, that they are not creating their reality well enough and you incorporate a better method.

BALBINA: So it is my choice to give or not to give?

ELIAS: Yes.

BALBINA: But if I give or not, no judgment.

ELIAS: Correct. (Chuckles)

BALBINA: This is a strong belief.

ELIAS: Quite.

HELMUT: So, books are many words. If a wise man writes a book and if someone reads this book and also integrates his experiences...

ELIAS: Yes, and there are no accidents. Therefore, if you draw yourself to a book, you have purposefully engaged that action, for you are incorporating some action within yourself. You have drawn that information to yourself purposefully in conjunction with what you are addressing to. (Pause)

(Chuckles) Much to assimilate!

JENS: What about the turning point? You mentioned, actually...

ELIAS: This time framework and the actual incorporation of this interaction - this exchange with all of you present - marks a physical turning point in association with this exchange, which is expanding, and this particular time framework is the turning point of that expansion in which it shall increase, in which the energy also is increasing to match the increase of the volume of individuals participating in this information.

There is also a turning point occurring within your physical reality in conjunction with this wave in consciousness, not merely in this physical location but throughout your globe. Questioning is beginning.

BALBINA: Is this an acceleration?

ELIAS: You have already engaged acceleration; you merely continue that action. (Chuckles)

ANNE M.: So this is an expansion of what is...

ELIAS: Yes.

HELMUT: What about earthquakes and stuff? Is there a relation to that or...?

ELIAS: No. This, as I have expressed previously, is associated with the energy of the individuals that occupy certain locations. Your earth, so to speak, your planet, responds to your energy for you have created it, and therefore collectively, as individuals congregate in certain locations with similar energy expressions, they generate different types of elemental occurrences in relation to your planet and in relation to your weather patterns. This is an outward expression of the collective energy of the individuals that occupy that area in cooperation with each other.

BALBINA: In Europe, Germany, it starts now, this expansion?

ELIAS: And beyond this continent.

ANNE M.: Can I just ask, in the expansion, how is that going to be physically manifest?

ELIAS: It is dependent upon you, how you project your energy, and this is the point.

ANNE M.: And it will be different for every person on the planet, or it will be like sort of a community experience?

ELIAS: Both, but it is your choice how you direct your energy and whether you are aware of what you are projecting outwardly. This is the point of recognizing your beliefs.

View your world. What are you expressing within each of your days? Are you expressing protection? Do you lock your door? What type of energy are you projecting outwardly?

I am not expressing to you that it is right or wrong or good or bad to lock your door, but what is your motivation? You may choose to continue that action but with another motivation, merely for you choose it. But is your motivation "unsafe"? Is your motivation protection? Much of your world is expressing protection presently.

HELMUT: Protection from what?

ELIAS: From yourselves, from each other, from your philosophies, from your differences.

ANNE M.: Let me then ask you, all of us here obviously are very inquiring as to this information and we’re seeking it out, but there are a great deal of other people on the planet who have no access to this information.

ELIAS: Quite incorrect.

ANNE M.: So they are accessing a form of this information?

ELIAS: Every individual within your reality upon your planet may access information in many different manners, and are, in some manner or another.

Now; there are some individuals that may be aware that they may access information and are choosing not to, and that is their choice also, just as also some individuals intentionally choose conflict or dis-ease. This may be associated with their intent, their choice to experience.

No individual within your reality is exempt from the availability of information. It is your choice. Individuals offer themselves information in many different manners. You are merely choosing this method.

LISBETH: And I think it’s not so important, because you can have the information and you can have also the belief that you have to be safe and to protect, or you can never get any information and you don’t have any problems with all these things, so it’s not...

ELIAS: Correct.

LISBETH: ...important to have information.

ELIAS: Correct. But it is important to YOU, for it is your preference.

LISBETH: If I know this information and I am not able to agree with my beliefs, it doesn’t help! (Laughing)

ELIAS: This is also a significant expression to pay attention to. You may incorporate beliefs that you do not agree with. This is not to say that they are not expressed; they are. You merely within your thought process do not agree with them. (Chuckles)

Very well, my friends! I shall disengage this conversation this day, for I am quite aware that you all incorporate much to assimilate and to be discussing amongst yourselves and sharing your perceptions (chuckles), and examining and noticing your truths and moving yourselves into your genuine freedom, for it is at hand.

ANNE M.: Can I just ask for a clarification on something? Going way back to the point of the individual interacting with other individuals, I didn’t quite understand. We were discussing this during the break. Do you remember what that was? I’m trying to grasp it now.

PATRICK: It’s basically you were saying cooperation is the key word. When you want to take care of your own wants, do you go ahead and do it now? Or what weighs more heavily, cooperation in the moment or exercising the want in the moment?

ANNE M.: Because I would think if you wanted to do something...

ELIAS: Cooperation is not acquiescing.

ANNE M.: Right, but if you want to do something and the other person doesn’t want to do it or wants to do something else, shall we say, so you have two different desires going on, there’s not going to be any cooperation there because...

ELIAS: Ah, your evaluation of cooperation is to be generating compromise.

ANNE M.: Right.

ELIAS: No. Compromise is not cooperation.

ANNE M.: But then cooperation ... what is cooperation? (Laughter) I have no idea what cooperation is, because it’s either going to be this way or that way or forget it.

ELIAS: Ah, and this is the black and the white, and this is what I am expressing to you. You may cooperate and not necessarily be in agreement.

ANNE M.: But then you would discount your desires.

ELIAS: No. You acknowledge your choice, you listen to yourself, you understand and recognize that another individual may be expressing differently, and you exercise no judgment in relation to the other individual’s choice and behavior. You follow your communications, you listen to your want, and you allow yourself your freedom.

You are not not cooperating with the other individual if you are not expressing judgment in association with their choice. You are also not compromising and you are not acquiescing.

ANNE M.: But in not enacting your desire at that point in time, and instead what you’re doing is shelving your desire in order to...

ELIAS: That is acquiescing. That is compromise, which is also not cooperating. Although you think it’s cooperating, the other individual experiences your energy and recognizes that that is not a cooperation. Energy is recognized immediately and much more clearly than whatever you say or do. Therefore you may acquiesce and you may compromise, and this is not cooperation.

HARTMUT: Elias, can you tell me my essence name, essence family and alignment?

ELIAS: Essence name, Martina. And your impression as to essence families? Your impression?

HARTMUT: Sumafi.

ELIAS: Correct; alignment?

HARTMUT: Sumari.

ELIAS: No, Gramada.

HARTMUT: Thank you very much.

ELIAS: You are quite welcome. Orientation, common.

Very well, my friends...

BEN: Please, can you tell me the same thing? My essence name?

ELIAS: Essence name, Calow, C-A-L-O-W (CAW low). And your impression?

BEN: I’m not sure - Tumold?

ELIAS: Essence family; and alignment? (Pause)

BEN: No impression.

ELIAS: (Chuckles) Sumari. And your impression as to your orientation?

BEN: Common.

ELIAS: Correct.

ANNE M.: Are all of us common in here?

ELIAS: No. (Chuckles, and laughter)

Very well, my dear friends, I offer to you each an encouragement to continue in your explorations and in your evaluation of your truths, and therefore generating your freedom. And in this, I express to you each great lovingness and genuine affection. To you all, my dear friends, until we meet again, au revoir.

GROUP: Au revoir; thank you very much.

Elias departs at 4:47 PM

(1) Originally expressed as: "...not what you think you want but what are you each expressing to yourselves in this moment of what you want and you are also participating with myself."

(2) Gerhard had just gotten up to get a glass of water for himself and Lisbeth.

(3) Transcriber’s note: This sentence contains another of Elias’ rare use of word contractions ("it’s" instead of "it is").

©2003 Mary Ennis, All Rights Reserved

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Copyright 2003 Mary Ennis, All Rights Reserved.