Friday, November 7, 2003 (Private/In Person)

Participants: Mary (Michael), Sheri (Milde) and Sabrina (Stencett)

Elias arrives at 10:03 AM. (Arrival time is 18 seconds.)

ELIAS: Good morning!

SHERI: Good morning! I won’t ask how are you! (Laughs)

ELIAS: (Chuckles) Very well!

SHERI: Sabrina’s here with me. She may or may not pop in with a question or two.

ELIAS: Very well.

SHERI: First of all, I have to tell you I liked your Oscar to my Lillie. That was quite nice, a very nice relationship.

What is the message I’m not getting with the lichen planus?

ELIAS: And what is your impression?

SHERI: Oh, I knew you were going to say that! I don’t know! That’s why I’m asking you! (Elias chuckles) It’s just been around so long; it’s just there. Why? What is the message?

ELIAS: And you may offer yourself no recognition?

SHERI: Recognition?

ELIAS: Express to me what is your association with it.

SHERI: How do I feel with it? (Elias nods) I get tightness, mostly. Am I too tight? (Elias grins and Sheri laughs) Is that it? I think I’m pretty loose!

ELIAS: At times.

SHERI: At times I’m too tight?

ELIAS: With yourself.

SHERI: In what specific area?

ELIAS: In questioning yourself and in not expressing a surety in different directions that you may be engaging in that time period — not necessarily in one moment, but in a surrounding time period — and expressing some doubt within yourself, which generates an automatic response of tension and resistance.

SHERI: The tight muscles in my back and stuff like that?

ELIAS: Yes.

SHERI: That’s interesting. What about these strange little headaches? They come and go. I wake up with a headache during the night and it’s gone in the morning.

ELIAS: This is temporary. This is associated with widening.

SHERI: I thought that might be. I was hoping that might be! I was not wanting to express doubt in that area! (Both laugh)

Are any of my other focuses in objective contact with you?

ELIAS: Not yet.

SHERI: Oh! A possibility?

ELIAS: A potential.

SHERI: Cool. Do I have a focus as a Knights Templar?

ELIAS: Yes.

SHERI: Can you give me a timeframe?

ELIAS: And shall you not investigate?

SHERI: No! (Laughs) You know I don’t do that! It either pops in or it doesn’t!

ELIAS: And perhaps it shall pop in! (Laughs)

SHERI: Years ago I woke up one morning, during the night sometime. We had the walls painted dark blue, and on the wall was a superimposed Star of David in a circle. Can you tell me what that was about? (Pause)

ELIAS: A viewing of a tile.

SHERI: Oh, a long time ago! I’ll have to check the tiles.

A few years ago, my friend’s car broke down, and we called the guy out to fix it or look at it. We dubbed him the Leprechaun Man. Did he even exist after he left us?

ELIAS: Temporarily. That would be a pop-in.

SHERI: Who was it a pop-in from? (Pause)

ELIAS: Ah. Tomkin.

SHERI: Well, he was kind of cute! We liked him. (Elias chuckles)

I used to dream of this guy who was scientific, and he had something to do with an anti-gravity machine. Is he a future focus of mine?

ELIAS: Yes.

SHERI: Do I get a time period?

ELIAS: Twenty-fourth century.

SHERI: Daryl talks about subjective movement. She says it’s a soft thing or she thinks or knows it’s a soft thing, but I don’t understand it when she’s talking about it. I was wondering if you could explain it to me, from her soft to my soft, so I understand what it is. Is it something that I relate to in some way, or is it just entirely hers?

ELIAS: Explain the nature of your confusion.

SHERI: She talks about it almost being like a physical sensation in different parts of her body. I’ll get chills or solar plexus stuff, but she talks about it being a real movement that she feels. (Pause)

ELIAS: I am understanding. Ashrah allows for different methods.

Now; this may be associated with the orientation in an easier allowance of that type of accessing and that type of awareness. But this is her method; therefore, it may or may not be objectively connected to or understood by another individual incorporating that same orientation, for each of you generate different methods in how you associate with the subjective awareness of yourselves. There are some objective expressions that for the most part, generally speaking, you all lean in a direction of generating.

Each orientation has commonalities that you all express in some manner objectively or outwardly. But in association individually with your movement and how you process information, how you offer yourself awarenesses of different aspects of yourself, the different awarenesses of subjective and objective, that may be expressed individually in your own natural manners: in association with your beliefs, in association with your personalities, in association with your focus type. There are many different elements or factors that contribute to how you generate an objective association and awareness of the subjective awareness.

Each orientation incorporates an ability to be aware objectively of the subjective movement. For as I have expressed from the onset, this awareness is not hidden from you. It is merely that you do not pay attention, for you are unfamiliar with the types of signals or communications that you access from the subjective awareness. You do not necessarily attribute those signals or those communications to the subjective awareness, for what you are familiar with is paying attention to the objective within waking state. Each of you generates different methods of your own communications.

In association with Ashrah’s movement and challenges that have been incorporated in her focus, she has generated a method of paying attention to subjective movement in a physical manner to generate more of a clarity and more of an obviousness. Not that your signals or your communications may not be as obvious to you, but they may be expressed in a different manner. Therefore, what she is expressing, you may not necessarily generate. This is not to say that you do not incorporate a similar awareness of your subjective expressions and movement, but you recognize it in a different manner.

Ashrah has, in association with these challenges and fears that have been expressed in her focus, chosen to be generating strong manifestations of the subjective communications to gain her own attention that she shall pay attention to. For, there have been many experiences within her movement that have generated fear and doubt, and to compensate or to move beyond these expressions of fear and doubt and not trusting herself, she has chosen to generate a louder signal, that she is aware that she shall pay attention to.

SHERI: Thank you. Kind of along the same lines — I just thought of it while you were talking, and I can’t remember how you said it but I’ve heard it from other people — is that softs do things in extremes.

ELIAS: At times.

SHERI: Do I do that? Where do I express my extremes?

ELIAS: Where DO you express your extremes?

SHERI: (To Sabrina) Do you know?

SABRINA: He asked you!

SHERI: She’s been hanging out with you too long!

ELIAS: One area, at times, may be in relationships, interactions with other individuals.

SHERI: Romantic interactions or friends, too?

ELIAS: Both. Do not generate an automatic association that all soft individuals generate extremes always, for this is not the case.

SHERI: I’m not doing that. I just wanted to make sure if I was not seeing something that I maybe should be.

ELIAS: It also is associated with the families that the individual may incorporate, which may accentuate the expression of drama or may not accentuate that. Therefore, there are varying degrees. But yes, generally speaking, individuals that incorporate this orientation of soft do incorporate more of a tendency to generate drama and somewhat of extremes in their experiences.

SHERI: I don’t feel like I have a lot of drama.

ELIAS: Now. (Sheri laughs) But if you are viewing throughout the entirety of your focus in different time frameworks, you have incorporated that also, and this is a choice to generate that or to not generate that, and it also is associated with preferences.

Generally speaking, individuals associate with the term and the action of drama in a negative manner. But once you become familiar with yourself and the different elements of yourself, an individual may choose to be continuing to generate drama in some measure rather than attempting to eliminate it, recognizing that that is a choice and that in that choice the individual may provide themselves with certain experiences that are beneficial or that do gain their attention and therefore are purposeful. In that, some individuals choose to allow themselves to express some elements of drama as being a natural expression of themselves and not struggling with attempting to eliminate an expression of their energy that is a natural flow.

SHERI: That makes sense.

I’m not sure how this is going to come out. I’m going to read this, because it’s a confusing thing. When we draw someone to us for a specific experience, do we kind of put up blinders to the things about them that we don’t like? Or do we create them without those things, and when we’re through with the experience, we see or create the things we don’t care for so we’ll move on? If someone is nasty to you much of the time, and others see that too, is that the energy of the person or is that our creation, reconfiguration of their energy, and their energy’s just not that way at all? It’s very confusing, this creating other people.

ELIAS: This is actually several questions.

SHERI: Well, I thought I’d incorporate them all! (Laughs)

ELIAS: In this, the response to these questions is somewhat complicated, for it is dependent upon the situation and the individuals and what each individual is creating. As I have expressed previously, for the most part you create the image and the interaction of another individual in association with what they are projecting, and that is not an accident, for you precisely choose each interaction with each individual. As an example, you may encounter an individual and you may be interactive with the individual, and as you have stated, in your terms the individual may be expressing in a nasty manner to you.

Now; in that moment you could have chosen one of thousands of other individuals to be interactive with, but you chose that one. You chose that one in that moment, in reflection.

Now; remember, reflection is not a mirror. Therefore, what you are reflecting to yourself may be varied. It may not necessarily be an expression that you yourself are generating or even would generate. It may be a presentment to yourself in the moment to allow yourself the opportunity to recognize how you respond and what you do with that energy, whether you accept the energy in the manner that it is being presented or projected, or whether you choose in the moment to be reconfiguring that energy in a different manner.

SHERI: Then how do I know if I’ve reconfigured it or if...? I guess I wouldn’t know, would I?

ELIAS: Yes, you would.

SHERI: How do you know if you’ve reconfigured it or if you’ve just accepted it as is? I’m guessing you can reconfigure a nice person to be nasty, too.

ELIAS: Yes. You may reconfigure energy in any manner.

SHERI: Right. So if somebody’s being nice to you and you’re going, “Oh god, they’re so nasty and horrible,” how do you know to look at it and say, “I’ve reconfigured that energy”?

ELIAS: By paying attention to you and being aware of what you are doing and being aware of what YOU are expressing and the type of energy that you are expressing.

For example, in our previous example an individual may be expressing in a nasty manner to you, and in the moment whatever is being presented to you in this manner you are aware of, but it is not affecting of you. Your response may be entirely different, which shall immediately alter the response of the other individual. The scenario shall change quite quickly. That you may recognize as an immediate reconfiguration of energy.

You may also reconfigure energy in the reverse, and you may recognize that you are generating that by being aware of what you are expressing within yourself. At times, another individual may be expressing to you in what you term to be a pleasant manner and you shall notice yourself expressing differently to the other individual, perhaps not in words in an agitating manner. But if you are aware of your energy and your own communications that are occurring in the moment, you shall notice that YOU may be expressing an agitated energy, which projects outwardly, and there is also an immediate response in like kind.

SHERI: I’ve been playing with this at work lately, huh? (Laughs, and Elias chuckles) I’ve noticed a lot of these things are hitting.

ELIAS: Energy with other individuals may be challenging, for it is unfamiliar to be associating in this manner. But the key is to be aware of you, and that offers you the suggestion of the “why” of what is being expressed by other individuals.

Now; at times that may be challenging, for you think that you are paying attention to yourself. You think that you are aware of yourself, but what you are aware of is your thinking. You are not necessarily paying attention to what you are doing, and you are not necessarily paying attention to the type of energy that you are projecting. You may be aware of the type of energy that you are projecting by being aware of what you are feeling — not an emotional communication, that is different — but you may feel your own energy. In feeling the energy that you are expressing, it may be quite different from what you are thinking. That is your indicator of what you are generating, for what you are generating you shall also reflect.

As I have stated, this becomes confusing many times to many individuals, for what they are paying attention to is their thinking. They may be thinking that they do not want to be creating what they are creating, which may be correct, but it is not necessarily a matter of wanting. Wanting and desire are different. Wanting is an objective expression which generally moves in the direction of what you associate as ideals and positives.

Generally speaking, you do not want to be creating what you associate as a negative. Generally, you do not want to be creating uncomfortableness. But regardless of what you want at different moments, you may be generating those types of experiences anyway, for it may be associated with expressed beliefs. It may be associated with your individual truths. It may be associated with presentment to yourself of new information to be more familiar with your automatic responses. It may be a presentment to yourself to familiarize yourself with beliefs that you have not identified yet. It may be an opportunity to reconfigure energy and to validate to yourself that you do incorporate that ability. It may be a presentment to yourself of how you are not reconfiguring energy and you are not trusting yourself. There are many, many, many different expressions that may be possible in any particular moment.

This is the reason that it is important to be paying attention to yourself and what you are doing, what you are communicating, what you are feeling, what type of energy are you projecting outwardly, what are you actually doing in the moment, and therefore recognize what you have created in association with other individuals and your interactions with them, and also what your motivation is.

This is the reason that these are interesting and valid questions, but there is no one answer for these questions. For each question, although appearing surfacely to be a blanket statement or inquiry, may be associated with each situation and it may be different in each situation, dependent upon what you are expressing and dependent upon what the other individual is expressing.

But remember, generally speaking, you do allow the other individual’s energy projection and you do not necessarily automatically reconfigure it. You manifest what they are expressing in the manner that they intend and you do not necessarily automatically reconfigure that energy. As you become more familiar and more intimate with yourselves, you shall recognize in the moments that you are reconfiguring. As you continue and practice with that action, that shall become much more familiar and more automatic to generate what YOU want.

SHERI: Thank you. (To Sabrina) Do you have any questions on that?

SABRINA: I think this already has pretty much covered what I was thinking. When my mom was asking the question about putting up blinders to the things you don’t like about a person initially, I was thinking of the converse. I’m in a relationship now where I was very aware of the things that I don’t like about the person, and yet continued to be drawn to them even though I felt like there were too many reasons to not like this person. I kind of got a lot from what you just shared, but could you address that more specifically to the relationship I’m in? Why would I be doing that?

ELIAS: As I have stated, at times you present to yourself situations and interactions that you may not necessarily want or that you may not necessarily deem to be comfortable or positive. Dependent upon each situation, you may continue to generate an interaction, recognizing that you may not necessarily be comfortable with some expressions or you may not be in agreement with some expressions. It is dependent upon the individual, such as yourself, as to what motivates you to continue and to generate that.

Now; there are some elements of your relationship with this individual that are strongly expressed as preferences of your own that you prefer in interaction — some not — but those that are the preferences are strong. Therefore, in association with your beliefs individually, you choose to override those expressions that you are not in agreement with to continue to express those that you prefer.

In association with yourself individually, and this may be associated with some other individuals also, it is a matter of expressed beliefs concerning compromise and that there is no perfect individual that walks your planet. Therefore, every individual that you encounter shall be flawed in some manner. It is your choice which flaws you compromise with and choose to ignore, or choose to accommodate in order to offer yourself the expression of your preference, which is a matter of importance. It is a matter of what you value and what is more significant. But this is also strongly associated with these beliefs concerning other individuals and yourselves, that none of you are perfect, that all of you are flawed, that in any relationship that you engage with another individual there must be expressed compromise and that you are not always going to incorporate agreement.

Now; that may be correct, generally speaking, that you are not always engaging agreement with another individual; but that matters not, for agreement is not a requirement for interaction and for compatibility and for cooperation. You may be expressing cooperation with another individual and not be expressing agreement, and you may be strongly not expressing agreement. But the key is acceptance. If there is a genuine acceptance, agreement is not required.

You may be genuinely expressing an acceptance of difference, and it shall matter not for this allows you the freedom to express in the manner that you choose and that you prefer. It also generates an atmosphere in which you allow the other individual to express in the manner that they prefer and in their direction, regardless of whether you are in agreement with it. For, you begin to recognize that you are not creating the other individual’s reality. You are creating yours, and you choose to be incorporating an interaction with the other individual in association with your preferences, but you need not compromise.

SABRINA: Since I’m not in a place of genuine acceptance, I am experiencing it as compromise?

ELIAS: To an extent — an acquiescing and that you must incorporate the good with the bad.

SABRINA: So it’s not just the preferences that I’m drawn to, but also somewhat this belief of compromise keeps me choosing these same types of relationships that incorporate what I’m seeing so much as positive and negative.

ELIAS: Yes.

Now; if you are moving into a genuine awareness of yourself and paying attention to your preferences, becoming much more intimately familiar with you, what your preferences are, what your truths are, and knowing, once you are identifying your truths, that they are not true but they also are not to be eliminated and that it is quite acceptable for you to continue to express your truths and this is not wrong....

Beliefs are not being eliminated. I may not express that strongly enough or enough times. For, one of the truths that is being addressed to is that of eliminating, that you all attempt to eliminate different experiences and expressions or beliefs that you deem to be bad or uncomfortable. The automatic response to any expression that is uncomfortable is to eliminate it. If you are in pain, your automatic response is to do some action or incorporate some substance to eliminate the pain. If you are unhappy, your immediate automatic response is to incorporate some action that shall eliminate that unhappiness and shall change it into being happy. If you are uncomfortable, the automatic response is to eliminate that and to push away.

But as you become more familiar with your own truths and you recognize that they are not actually absolutes, they are not true — but for you they are true, for these are your choices — you begin to allow more of an acceptance of difference, and it becomes not a threat. The reason that individuals struggle and incorporate such challenge with difference is that there is a lack of understanding. Compassion is understanding. There is a lack of compassion for difference.

For objectively, in association with your individual beliefs and truths, you would not necessarily generate choices that another individual shall generate. Therefore, there is an automatic repelling of difference. If the individual expresses different qualities of personality from yourself and also generates different choices that you would not incorporate, that you generate strong associations with, there is even more of a repelling of difference and a struggle with acceptance.

But once you recognize that you also are different, just as the other individual is different — in their perception you are different from them and they would not necessarily generate your choices; therefore, in the difference there is a sameness — and in that, you begin to genuinely understand the lack of absolutes, which allows you to move into more of an ease of acceptance.

As an example, another individual may generate an action of violence, perhaps may incorporate humor and pleasure in expressing a violence in association with a creature. I choose that for each of you incorporate strong beliefs in association with creatures as less than and as more vulnerable and less incorporating the ability to defend.

Now; if you are encountering an individual that chooses to be expressing violent and what you deem to be unacceptable behavior in association with a creature, your automatic response is to express within yourself, and perhaps to the other individual, that they are wrong and that their action is unacceptable — for within YOU it is unacceptable. You would not incorporate that action. It is unconscionable to you, for you express strong beliefs in a different manner.

What the individual is incorporating is not necessarily wrong if you are genuinely understanding that there are no accidents and that no action may occur if it is not being created by the individual or by the creature. These are all choices. For whatever reasons, whether you understand them or not, the creature engages a choice also to be interactive with that individual that is expressing the violence. The individual expressing the violence may be quite justifying of their action — which may not be understandable to you, but to that individual. They express a very different belief.

Each of you incorporates some very strongly expressed beliefs that are your guidelines. They are your truths. These guidelines direct you in your movement. They, in a manner of speaking, generate what you may term to be a path that you follow that holds you in a certain manner, that you hold yourself in a certain manner, and that you adhere to as your ethics, as your morals, as your truths.

These are your guidelines, in which you choose to stay within, which is not wrong. It lends to an association of a lack of chaos, and direction and control, which is a very strongly expressed belief with many, many, many individuals. In this, you hold to your familiar and you generate your comfort, and you allow yourselves to express your preferences, somewhat. For there are preferences that each of you incorporate that you do not even identify, for you have not allowed yourself those freedoms yet; but to some degree you do express your preferences.

In this, as you present to yourself individuals that generate differences, you also offer yourself an opportunity. But you are unfamiliar with how to access that opportunity, for your automatic response is to attempt to alter the behavior of the other individual rather than reconfiguring your own energy, rather than paying attention to what you are expressing and what you are allowing in association with what you do not prefer. You adhere to the familiar and you continue in the expressed beliefs. This is the reason that I repeatedly express to all of you to be aware of what your expressed beliefs are. Pay attention to their influences.

I have in one of our group encounters — which I am aware we shall be engaging soon also another — expressed a challenge to individuals to attempt to identify one belief and what its influences are. How does it influence you? For one belief does not incorporate one influence. One belief incorporates many, many, many influences — some that you deem to be good and some that you deem to be bad. Some are associated with your preferences and some are associated with limitations. One belief may express in many, many different manners.

That of compromise may express in many, many different manners, and in some manners you may prefer. It is not as black and white as you initially think. You make an association with a term: compromise, bad. Not necessarily. At times you generate an action of compromise that you deem to be good, or you interact with another individual and you express the creation in which they compromise to you and you deem this to be good.

SHERI: I deem that to be even better! (Laughs)

ELIAS: But the automatic association is that this word is bad and this action is bad — not necessarily. This one belief incorporates many, many, many different influences in many different situations in many scenarios. In that, it is important to recognize not merely the belief which is being expressed but how that is affecting. What is its influence in different situations? Not to merely view the situations in which it is bad, but in which it is good also, for this offers you information concerning your preferences.

Preferences are merely preferred beliefs, but they are beliefs that you do not struggle with and they are beliefs that you do not incorporate challenge with. You express a comfort with those beliefs. The word “beliefs” has become a negative, for this thing that we term to be beliefs has become the enemy. You incorporate many beliefs that you would deem to be good. What is the terminology that you incorporate in your common vernacular now? There are some beliefs that are “working with you.”

SHERI: Are the beliefs working with us or are we working with them?

ELIAS: FOR you.

SHERI: Is there more on that?

ELIAS: These are merely the beliefs that are the preferred beliefs. Although intellectually you may identify them as beliefs, in actuality you do not view them as beliefs. Only the beliefs that incorporate a negative element are those that are actually identified as beliefs, and those are the elements that must be eliminated. The good beliefs are not actually beliefs; they merely are.

SHERI: (Laughs) Of course!

Moving on, I identified two of my focuses, Lillie Langtry and Anna, whose name I can’t pronounce. Is there some common thread between the three of us, besides Milde, that brought my attention to them?

ELIAS: You are merely offering yourself a diversity. It is not necessarily that they incorporate a commonality other than you, although there may be some similarities, but more so you are offering yourself the opportunity to view the diversity.

SHERI: Is Anna soft?

ELIAS: Yes.

SHERI: Lillie is common?

ELIAS: Yes.

SHERI: I was wondering. This may be a weird question, but is the energy of Sheri and Milde very similar? I know that Milde is Sheri and Sheri is Milde, but... I guess I don’t know how to express that. Do you know what I mean?

ELIAS: Yes, for you are continuing to associate that as two entities. In this, I may express to you, yes, the energy is the same, but each attention also expresses their own uniqueness. Therefore, there are some expressions of you in this manifestation, as this attention, that incorporate your own qualities, your own uniqueness. That is an element that supports and is a type of contributant or expression of the entirety of essence. In a manner of speaking, you are a quality.

SHERI: I think the reason I’m asking is because I don’t feel a difference...

ELIAS: Correct.

SHERI: ...like some people say they’re in touch with their essences. I don’t feel anything different.

ELIAS: Correct.

SHERI: I was wondering, does Sheri feel a lot like Milde?

ELIAS: That is more accurate, to not be, in your terms, feeling different, for it is you. Therefore, there is no difference.

SHERI: I guess we’re almost out of time. Is there anything real quick you can say about how Sabrina expresses Borledim and Jenny expresses Zuli? Because neither of them seem to fit their alignment. Something we could look at?

ELIAS: The other expresses quite in association with Zuli, in a criticalness of many different expressions and manifestations, which is not uncommon in association with Zuli. For, it is expressed in a lack of balance, that rather than expressing a genuine appreciation — which in some directions and in some expressions the individual does — there is an expression of an appreciation of beauty and physicalness, but also a critical expression of that, of many times not being good enough and perceiving that the physicalness of the individual’s world and of other individuals and of self could be better or should be better. But in association with this individual’s beliefs and dependent upon their movement and choices, there is an incorporation of a potential for that to alter; but there is also an element of personality, which is influenced by this family of Zuli, which continues to reinforce that criticalness.

As to the Borledim, this also influences you in reinforcing your belief in compromise, for you express a natural energy of allowance. But in that allowance, many times you express it in excess, which moves into the compromise. There is a natural allowance that is a quality of the Borledim family in nurturing, not necessarily a nurturing in what you deem to be a traditional sense but in many different manners. That may be expressed in a supportiveness in a natural manner, an allowance in a natural manner, but that may become confused at times in association with beliefs. For, it is a natural expression for it is a quality of that family in association with other individuals, but in association with beliefs, it may be confused and moved into somewhat of an excessiveness in allowing in opposition to your preferences, allowing in opposition to your voice, allowing in opposition to your freedom. Therefore, there is a balance in your natural flow of energy and your natural expressions and that of compromise to the point of not allowing you. Pay attention. You are equally as worthy of your allowance as you offer to other individuals.

SHERI: Is there a word to the other daughter? (Pause)

ELIAS: All of life, as you term it to be, is not so very serious.

SHERI: (Laughs) Ah, our time is up.

ELIAS: Very well.

SHERI: We’ll see you tomorrow.

ELIAS: Very well! As always I offer to you both tremendous affection and encouragement.

SHERI: And we return it to you.

ELIAS: I shall be anticipating our next meeting.

SHERI: Thank you.

ELIAS: To you both, in great lovingness, au revoir.

SHERI: Au revoir.

Elias departs at 11:09 AM.

©2006 Mary Ennis, All Rights Reserved

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Copyright 2003 Mary Ennis, All Rights Reserved.