Saturday, May 7, 2005 (Private/Phone)

Participants: Mary (Michael) and Christoph (Fiodra)

(Elias’ arrival time is 16 seconds.)

ELIAS: Good afternoon!

CHRISTOPH: Hello Elias! Here is Christoph!

ELIAS: Ha ha! Welcome!

CHRISTOPH: How are you?

ELIAS: As always, and yourself?

CHRISTOPH: Yes, I’m not too bad, too, thank you. I have prepared some questions and would like that you answer them.

ELIAS: Very well.

CHRISTOPH: I will read them. Although I’m going away objectively from the Sufi part of the Naqshbandi Mujaddidiah, I seem to have a close subjective relation to the so-called superiors of that tradition, for example Mrs. Tweedie, who died some years ago, and Llewellyn, who’s the current Shaykh. There is even a subjective relation to the teacher of Mrs. Tweedie, who I never met physically. What is the reason for these subjective relations? I don’t understand, because even if I go away objectively and I don’t accept too much any more of them, I seem to have an inward relation. Why is that?

ELIAS: For you recognize some of the validity of the philosophies and also have developed a type of relationship with the individuals, regardless of whether they strictly hold to their philosophy or not, and the recognition of the individuals and their devotion and their gentleness in that devotion is a quality that you resonate with. Therefore, it matters not if you choose not to be participating in the actual forum with the other individuals, you do accept and recognize that there are some elements of their philosophy and how they conduct themselves and how they project energy which you are in somewhat of an agreement with, and you resonate with that also.

CHRISTOPH: But I cannot understand why I resonate and I agree with them, because outwardly I don’t agree with them and I don’t agree with parts of the philosophy.

ELIAS: But that is the point. For what you are recognizing is that you do not agree with certain elements of the philosophy, but there are other elements of the philosophy that you do resonate with. You are reconstructing that in a manner that is more associated with your preferences and what rings true to you more fully.

CHRISTOPH: Yes, that’s true.

ELIAS: It is not a matter of discarding the whole of a philosophy or a group, but allowing yourself to incorporate the elements that resonate with you, recognizing your own differences, acknowledging that, acknowledging their differences and allowing yourself to expand upon those elements that you do agree with.

CHRISTOPH: Yes, I understand. Do I have reincarnational relations with these persons? Did I meet them somewhere else?

ELIAS: Do you share other focuses? Yes.

CHRISTOPH: Can you tell me more about that?

ELIAS: In what capacity?

CHRISTOPH: Can you tell me what the relation was in these other focuses? Was it also a Sufi relation or was it something else?

ELIAS: You incorporate several relationships with many of these individuals, and they are expressed in different capacities — some in friendships, some in shared philosophies, some in familial relationships and some in relationships of partnerships.

CHRISTOPH: So they are quite intensive relations.

ELIAS: Yes, which you also have temporarily drawn yourself to these individuals in this focus in another type of intimate relationship. That is not unusual. Individuals manifest in groups, and in that, generally speaking, individuals that you develop some type of intimate relationship with in this focus you have also expressed some type of intimacy with them in other focuses.

CHRISTOPH: For this Sufi path, Bukhara, the town Bukhara is important. I was there once, and I had a very familiar feeling to that town. Do I have a focus there?

ELIAS: Yes.

CHRISTOPH: One or several?

ELIAS: Several.

CHRISTOPH: Then I would like to ask you if I have a relation to Abdullah e-Ansari?

ELIAS: Yes.

CHRISTOPH: And what was the relation? I dreamt once of him.

ELIAS: You engaged counterpart action, and you have also engaged focuses with the individual.

CHRISTOPH: I do not understand this.

ELIAS: You have incorporated focuses together, and you also engage a counterpart action.

CHRISTOPH: Did I have a connection or a relation to Ubaydullah Ahrar?

ELIAS: Yes.

CHRISTOPH: So I seem to have quite a close relationship to the Sufi path of the Naqshbandiah.

ELIAS: Yes, but as I have expressed, not merely in association with the group and the philosophy but also with the individuals, in different capacities.

CHRISTOPH: Yes, yes. Thank you.

ELIAS: You are welcome.

CHRISTOPH: I have another question about these Sufis. Llewellyn, the current Shaykh, says that our Sufi tradition together with other mystical traditions is supporting the current Shift by creating a network to hold and to transform the new energies, to make it available to the world. Can you comment on that from your point of view?

ELIAS: I would be somewhat in agreement, not necessarily in association with furthering the Sufi philosophy, but in the capacity of expanding that and incorporating more, which is helpful in influencing in relation to this shift in consciousness, which you are already engaging.

CHRISTOPH: I do not understand completely what you said. Does this energy network exist or not?

ELIAS: Yes, but not necessarily limited to that particular philosophy.

CHRISTOPH: Then I have another question. Once I met Krishnamurti in a dream. Also, I never dealt with his ideas and his books before. I knew that he existed, but that was all. In the dream, he stood behind me and transferred a very huge amount of energy into my spine. It was so huge that we both began to roar like beasts. Since that dream, I have a personal relation to Krishnamurti and even feel some love for him. Can you comment on that?

ELIAS: Yes. This is significant, for initially it is an experience that you allowed yourself to generate more of an openness within yourself in relation to shifting. It is also significant for it has been influencing in allowing you more of an openness to different information and to be exposed to powerful energies, which has also served as a type introduction to you in your movement concerning your interaction with myself and with Michael.

CHRISTOPH: Yes, and this is the next question! I read in the transcripts that Krishnamurti is a focus of Michael’s essence.

ELIAS: Yes.

CHRISTOPH: So, my question is then what is my relation to you and to Michael? Did we meet before or in another focus?

ELIAS: Yes, several.

CHRISTOPH: Can you tell me more about these meetings?

ELIAS: I may express to you that you do participate in the focuses that have been instrumental or associated with this focus in relation to this shift in consciousness. You have been a participant in one focus with myself and with Michael within France. You have also been involved in another focus with myself and with Michael in Britain. You have incorporated other focuses with myself and you have incorporated other focuses with Michael, but those two particulars would be focuses that you have engaged with Michael and myself, both.

CHRISTOPH: Interesting. This connection in France, I have an idea that I was a soldier in France. Is that correct?

ELIAS: Yes.

CHRISTOPH: You were also soldiers and we were together in that incarnation?

ELIAS: I was a different type of soldier, one of the resistance.

CHRISTOPH: And I was part of the occupation?

ELIAS: Yes.

CHRISTOPH: So we were enemies.

ELIAS: Adversaries, but quite well known to each other.

CHRISTOPH: We were well known to each other? We had a personal relationship?

ELIAS: Yes.

CHRISTOPH: Oh, how’s that?

ELIAS: I may express to you that although in position we would be considered adversaries, you were not precisely loyal to your position.

CHRISTOPH: Then it was possible to have a personal relation in spite of our different positions.

ELIAS: Correct. You may consider yourself to have been classified as somewhat of a spy.

CHRISTOPH: I was a spy! Oh, that’s rather interesting. So, we had some kind of cooperation?

ELIAS: Yes.

CHRISTOPH: And I was in the French army, as much as I know.

ELIAS: Yes.

CHRISTOPH: I think I have and idea that we fought against the Germans. Is that correct?

ELIAS: That would be a different focus.

CHRISTOPH: I have the idea that my name is Robert then.

ELIAS: Yes.

CHRISTOPH: So I mix up some parts, I think. Yes, and Michael was also in that incarnation?

ELIAS: Yes.

CHRISTOPH: But was he on my side or on your side?

ELIAS: That would the role of my wife.

CHRISTOPH: And what was your name then?

ELIAS: That would be the name that is associated with the essence name also.

CHRISTOPH: It was Elias?

ELIAS: Yes.

CHRISTOPH: Ah, yes, I read in the transcripts that Mary has somehow a memory of that relation with you.

ELIAS: Yes.

CHRISTOPH: It is correct. Thank you.

ELIAS: You are quite welcome.

CHRISTOPH: And now I have another question. I heard a rumor that I have an incarnation among the twelve around Jesus. Is that correct?

ELIAS: Yes.

CHRISTOPH: The important question is who was it of the twelve? (Pause)

ELIAS: Thomas.

CHRISTOPH: Oh, I am relieved, because I thought it could have been Judas.

ELIAS: (Laughs) No.

CHRISTOPH: That would have been a lot of difficult information for me. So it was Thomas, who did not believe.

ELIAS: Yes.

CHRISTOPH: Ah, yes, that I can understand. (Elias laughs) Now I would like to come to my relation to Sylvia, my wife. I would like to ask you what her essence name is.

ELIAS: Essence name, Amanda.

CHRISTOPH: And her essence family?

ELIAS: And your impression?

CHRISTOPH: Well, I don’t really know. I try to find it out, and I thought maybe there is a relation to Borledim or to Tumold, but I’m not sure.

ELIAS: Essence family, Sumari; alignment, Borledim.

CHRISTOPH: Borledim are known as being good parents, but we do not have children.

ELIAS: Not necessarily. They are nurturers, and one of their qualities is to be nurturing what we would term to be earth stock. That does not necessarily express that individuals that are aligning with or belonging to the Borledim family shall necessarily incorporate children themselves. There are many individuals that are belonging to or aligning with that family that do not choose to be incorporating children.

CHRISTOPH: That’s a relief for me, because I was not sure if I hurt somehow my wife in not having children with her.

ELIAS: But that does not negate the innate expressed qualities of the individual. That may be expressed in different manners, not necessarily limited to only children but with all individuals.

CHRISTOPH: Yes, she has that nurturing element and she can apply that to all kinds of people.

ELIAS: Yes.

CHRISTOPH: And her orientation, I think she’s soft.

ELIAS: Yes.

CHRISTOPH: What are my reincarnational relations with her? In the beginning of our relation, I did have a strong feeling that we know each other well, and the feeling that once I loved her earlier. Is that correct?

ELIAS: Yes. You incorporate many focuses with this individual.

CHRISTOPH: Is it correct that I loved her earlier once?

ELIAS: Yes.

CHRISTOPH: In what respect, how were we together? Were we also a couple, or was it a different relation?

ELIAS: In the focus that you are offering yourself impressions concerning, that would be in a similar capacity of relationship that you engage now.

CHRISTOPH: It was some kind of marriage? She was the woman, too, and I was the man?

ELIAS: Yes.

CHRISTOPH: Did she play an important role in another incarnations that we had together?

ELIAS: In several.

CHRISTOPH: And a role which is also shaping our relation now?

ELIAS: All of your focuses incorporate some influence with any other focus, but let me explain that whatever focus may be influencing of you in this focus, you are drawing that energy to you. You are not subject to it and it is not molding your focus, for that would negate your choices. But you automatically and naturally draw energy from other focuses of yourself that will enhance or reinforce whatever you are choosing in this focus.

CHRISTOPH: Yes, but it’s still possible to choose something else.

ELIAS: Yes. That is an automatic action that you all incorporate, which at times may be somewhat confusing to the individual, for they may be drawing energy that may appear to them to be somewhat conflicting or negative. Which, as I have expressed, you draw energy from other focuses that shall enhance or shall reinforce what you are experiencing in this focus. Therefore, if you are generating conflict or fear, you may be drawing similar energy from other focuses that reinforce that fear or conflict. If you are generating ease and abundance, you also draw that type of energy from other focuses to reinforce that.

CHRISTOPH: So it’s still up to us what we draw to us.

ELIAS: Yes.

CHRISTOPH: First, a general question: is it important to know other focuses we have together for this relation, or is it not important?

ELIAS: It is not necessary. It is a matter of choice and preference. If you choose and if you want to investigate other focuses, you may offer yourself information in that exploration, but it is not a necessary action that you incorporate. It is genuinely a matter of preference, for you may offer yourself equal amounts of information in other manners, not necessarily in the exploration of other focuses.

CHRISTOPH: Thank you.

ELIAS: You are welcome.

CHRISTOPH: Now, Sylvia and I, we have a rather difficult relation. Sylvia is oriented much in objective relations. I am oriented much inwardly. We do not share many interests, and we do function pretty individually in our marriage. In discussions, I have always the impression that she blocks me out very efficiently, which makes me angry. There is no exchange of ideas and of views possible in that situation. How can I deal better with that situation?

ELIAS: What do you want?

CHRISTOPH: I would like to have a more flowing relation to Sylvia. Sometimes when we have arguments, it’s very difficult, and there is a very deep gap between us. It’s impossible to bridge that gap.

ELIAS: Ah, it is not impossible. It may be challenging initially, but it is definitely not impossible.

Now; in recognizing your differences, the most important action that you can engage is to be paying attention to you. If you are engaged in a conflict with your partner and you perceive this great divide between you, if you allow yourself to pay attention to you and to pay attention to what you are actually doing, how you are opposing, what motivates that opposition, what you are attempting to defend and what expectations you are expressing, this shall alter the energy that YOU are projecting. Conflicts are generally engaged in association with differences, and once those differences are expressed, each individual attempts to justify and defend their expression. In that, they automatically generate opposition. But what you may not necessarily be objectively aware of is that you are not merely opposing the other individual, you are also opposing yourself.

CHRISTOPH: Ah, yes. And how’s that?

ELIAS: In the expression of justifying or defending, you are also generating opposition of yourself. For if you perceive that it is necessary that you justify or defend yourself or your position or your expression, you are already discounting and questioning your own expression, and in that, the more that you defend and the more that you justify, the more you are opposing yourself. For in justifying, you are also not accepting your own preferences and your own movement. You are questioning it. In that, you begin to generate expectations of yourself that you must express in a certain manner, you must behave a certain manner, and that you SHOULD be expressing or doing a particular expression.

Now; in the recognition of any should or should not, that is your indicator that you are projecting expectations. Expectations generate threat, and other individuals immediately respond to that threat. Regardless of how you express it in verbal language and regardless of whether you perceive yourself to be expressing in a physical manner that appears or is camouflaged to be calm, it matters not, for the energy is what is being received. That is immediately recognized, and that is translated much more accurately than whatever you say or do. Therefore, what is the most significant action to engage and be aware of intentionally objectively in association with differences is to recognize what element of the difference you respond to as a threat, and how that triggers your own justification and your own defense.

In this, if you allow yourself to stop as you recognize that you are generating that defensiveness or that justification, and if you allow yourself momentarily to actually express some element of appreciation, regardless of what it is, of the other individual and of yourself, that immediately alters the energy that you are projecting. That changes the energy that you are projecting outwardly to the other individual, and it eradicates the threat. Therefore, there may be an immediate alteration in the interaction also, for you are no longer expressing an expectation and a threat, and you are also no longer blocking the other individual with your own defense and justification. You perceive your partner to be blocking you. That is a reflection of what you are doing.

CHRISTOPH: But how do I block myself? This I do not understand really.

ELIAS: How you block yourself is not being aware of how you are defending and justifying and expressing expectations. Offer a simple example of a conflicting interaction between you and your partner, any example. What do you engage conflict in relation to?

CHRISTOPH: For example, Sylvia, my wife, if she uses something, objects for her purposes, she does not remove them afterwards. They all are laying around in the flat and I have to remove them if I don’t want to fall over it or sit on it or something else. I expect of her that she would do that by herself.

ELIAS: Which is significant. That is an identification of an expectation.

Now; what do expectations do, other than present a threat? They also discount the other individual, that their behavior or their expression or their action is inadequate and not appropriate or not good enough. Therefore in the expectation, you are attempting to dictate to the other individual what their behavior SHOULD be. Remember, the key terms in relation to expectations are shoulds and should nots. She SHOULD engage the action of replacing the objects in their place, and she should not leave them in places that they do not belong.

Now; in this, where are you paying attention to you? You are not. You are projecting your attention to her and what she should and should not do. And you are...

CHRISTOPH: But I pay attention to myself because I feel uncomfortable. That’s the initial motivation of me to complain.

ELIAS: I am understanding, but that is not paying attention to yourself. That is what you THINK is paying attention to yourself, but in actuality, it is not. For all you are engaging is the surface automatic response, but you are not generating any evaluation of what motivates that surface automatic response. You are not identifying your expectations. You are not paying attention to how you are projecting your attention to your partner. You are merely reacting. That does not offer you any information. It merely perpetuates patterns.

Therefore, in genuinely paying attention to yourself, as you begin to notice the automatic response that you are irritated, do not oppose the irritation. Merely acknowledge it and notice that this is an automatic response. Subsequently, allow yourself to evaluate what is influencing that automatic response. Remove the other individual temporarily from your reality. For it is quite easy to slip into the type of evaluation in which you are merely continuing to project your attention to the other individual, such as, “Ah, I am noticing my irritation; this is an automatic response. What is generating or influencing this automatic response? Ah, of course, what is influencing it is that she has engaged this action again.” That is not an evaluation. It offers you no information in respect to what YOU are doing, and that is what is significant. It merely perpetuates you continuing in that familiar pattern of blame, and it offers you no information concerning your own participation.

Now; conversely, if you are recognizing the automatic response of irritation, you also may be evaluating that what influences this automatic response of irritation is an expectation that you project to her — but you are also projecting an expectation of yourself, that you should not have to move behind her and be generating the replacement of objects in their place and that should be her action. But you are also, remember, expressing an expectation of yourself that you SHOULD NOT do some action. Therefore, in a genuine evaluation, you begin to offer yourself information concerning these shoulds and should nots.

Once you are beginning to recognize the expectations that you incorporate concerning yourself and concerning the other individual, you may move further into an evaluation of what your preferences are, what you value and what is important to you. Is it important to you that you continue, and do you value that you continue to engage automatic responses that limit you in familiar patterns of conflict? Or do you value and is it important to you that you generate more of an appreciation and harmony with your interaction with your partner?

In that, as you begin to evaluate further in association with your preference, you may question yourself, for you may genuinely incorporate a preference to be in an atmosphere of tidiness. But in that, there may be other underlying expressions that are associated with it, for that’s what motivates your projection of expectations of her. You may incorporate a preference of tidiness within your environment, but that is not necessarily the responsibility of the other individual to generate your reality.

Therefore, as you evaluate further, you may begin to discover within you — as I have expressed, temporarily eliminate the other individual from your reality, and therefore, you are merely viewing yourself — in that, perhaps you generate this automatic response in relation to a preference for you generate an association concerning consideration. As a partner, if the other individual genuinely incorporates love and affection with you, they — once again, notice! — SHOULD be considerate. The definition that you incorporate of consideration is strongly associated with your individual beliefs.

Defining consideration may be quite tricky, for it varies with different individuals in relation to their beliefs. But the one commonality that is expressed in this term or this idea of consideration is that it shall be formulated in compliance with what YOU want and with what YOU do. Your definition, each of you, of consideration is quite strongly associated with your own actions, with whatever you do and with whatever you prefer. That becomes an expectation of consideration in association with another individual. That may also be quite strongly associated with your beliefs and ideas of what constitutes an outward expression of love and affection. You equate what you define as consideration as a physical outward expression from yourself and from the other individual as an indicator of their, or your, love and affection. In actuality, it is merely a camouflaged term for expectations.

Consideration is an interesting term that you all have developed and incorporated into your associations to be what you think of as a NICE manner in which you may judge and which you may use as a physical objective indicator or measurement of yourself and of other individuals — which may in actuality be a significant trap. It does very efficiently limit you and hold you to those familiar patterns.

Therefore, in this, incorporating this one example, rather than perpetuating that familiar expression but also not discounting yourself, if you notice that you are beginning to experience irritation or frustration and your immediate projection is to the other individual, you may incorporate a slight momentary exercise to be removing the other individual from your reality — pretend that they do not exist — and subsequently question yourself: what is motivating the irritation? There are objects within the environment that are out of place. Very well, if this is not a preference that these objects are not in their place, how shall you respond? Are you a victim, or are you actually creating all of your reality? In this, does the other individual create your reality? No. YOU create your reality. Therefore, if there are objects within your environment that are not in place, YOU have created that. Therefore, it is not the other individual’s responsibility to be creating your reality but it is YOUR responsibility to be creating your reality in the most efficient manner.

If you are generating cooperation with your partner, even if you do not necessarily agree, you may begin to recognize a significant alteration in your reality and in your interaction. If you are continuously opposing — opposing yourself and opposing the other individual — you merely perpetuate this hamster wheel. But as I have stated previously, cooperation does not require agreement. If you are generating a cooperation, regardless of whether you agree with another individual, it matters not; you generate a very different reality for you generate a very different projection of your energy. Therefore, you shall generate a very different reflection. What you are reflecting now is your own conflict and your own projection of energy in association with expectations. You are confusing that with preferences, and incorporating the preference as a justification for the expectation, which is quite inefficient.

Acknowledging your preference is acknowledging you and not opposing you, but not incorporating that preference as a justification for expectations. It is not a matter of what you want the other individual to do or to not do. It is what YOU are doing that is generating that situation.

CHRISTOPH: Thank you.

ELIAS: You are quite welcome.

CHRISTOPH: That was quite a detailed answer. (Elias laughs) I will listen to that again. I have to listen several times, I think.

ELIAS: Very well.

CHRISTOPH: But it’s an important answer.

ELIAS: I express to you, my friend, great confidence that you shall assimilate and that you shall be implementing different expressions quite successfully.

CHRISTOPH: I hope so, too!

Elias, since our last telephone call, I have the feeling sometimes of some freedom and openness and that I can breathe easier, and I think that that has to do with our relation.

ELIAS: Yes, and also your own widening of awareness.

CHRISTOPH: Probably yes, and I’m quite happy with it.

ELIAS: And more of an allowance of yourself. You are restricting yourself less, for you are actually paying attention to yourself more and allowing yourself your own expressions, which does generate more of an experience of freedom, for you concern yourself less.

CHRISTOPH: Last time, in the phone call, you said you would express your energy through me into the physical world. Is that correct, or did I interpret something wrong?

ELIAS: I expressed to you that I project my energy to you and that you can configure that in whatever manner you choose, to be manifest in some physical form. Many times individuals experience more of a comfort and more of a real reality of their interaction with myself if they are allowing themselves to configure my energy into some type of physical manifestation. I am quite fond of butterflies. (Laughs) But my energy may be configured in many different manners. It is merely a matter of the individual allowing themselves to configure it in conjunction with one of their own preferences.

CHRISTOPH: Yes. It is not linked with your preferences.

ELIAS: At times, yes. As I have expressed, I am quite fond of butterflies, and many individuals do configure my energy in that form.

It merely serves as a physical, objective reminder and validation that you are actually interacting with myself and with my energy, for you generate much more of a real reality if you actually experience an interaction, and beyond the energetic experience of it, if you allow yourself to experience it in relation to your physical senses, for your visual sense and your audible sense are two of the senses that you pay strong attention to.

CHRISTOPH: I saw a butterfly in this season, and I thought now it’s a bit early for a butterfly. So was that you?

ELIAS: (Laughs) Yes.

CHRISTOPH: It was a rather big one, a nice one. In dreams, I read somewhere that you are related to the color of blue. Is that correct?

ELIAS: Yes.

CHRISTOPH: Do you have a special appearance in dreams?

ELIAS: My appearance in dreams is associated with the individual’s configuration. Generally speaking, most individuals choose an appearance of myself in some form that is familiar to them, and generally they consistently reproduce the same or a similar image of myself. Generally speaking, it is an image that they are familiar with in relation to a focus that we have shared together that they prefer. That generates an automatic memory in which the individual can configure a form of myself, and that becomes their repeated image of myself, which may be...

CHRISTOPH: You will probably appear as a (inaudible) in my dreams.

ELIAS: (Laughs) Very well!

CHRISTOPH: Maybe, huh? Yes. Okay, that’s all what I have.

ELIAS: Very well, my friend.

CHRISTOPH: Would you like to say something else to me?

ELIAS: I may express to you tremendous encouragement. I am acknowledging of your movement and how you are widening your awareness, and I am also acknowledging of your understanding of what we discuss and what you offer to yourself in this information, and how you incorporate a genuine desire to be not merely understanding, but also incorporating it in application in becoming much more intimately familiar with yourself, and therefore generating much more of an ease in what you create within your physical reality. You are proceeding quite quickly.

CHRISTOPH: Ah, that’s nice to hear. Because sometimes I have the feeling I’m rather slow.

ELIAS: Be encouraged, my friend! (Laughs)

CHRISTOPH: Thank you. And perhaps another little question: you told me that I have a pretty strong energy, an interesting strong energy, and this I do not really understand.

ELIAS: It is a natural expression of energy, my friend. It incorporates a significant strength. Most individuals incorporate some shielding of their energy and do not acknowledge their own strength and power of their energy, and do not acknowledge their abilities. You express naturally an allowance of the strength of your energy.

CHRISTOPH: Physically I do not feel very strong. I do not think I am a strong person, and as I live in this world, I do not have the feeling that I have strength.

ELIAS: It matters not what you incorporate in physical strength, for the energy that you express is far greater than any physical strength that you can manifest within your physical reality. The strength in expressed energy is quite noticeable by other individuals.

But I may also express to you, that strength of energy can also generate more of an intensity in conflicting situations, for you naturally express this strength of energy, which generates more of an intensity in certain situations. Therefore, it may be beneficial to be aware of how powerful your energy is, and in that, allow yourself to more intentionally manipulate that energy in manners that are more in keeping with your preferences.

CHRISTOPH: Yes, right. Well, thank you very much!

ELIAS: You are quite welcome, my friend. I shall be anticipating our next meeting. I shall be encouraging you in the interim time framework and offering my energy to you and perhaps offering reminders periodically of playfulness.

CHRISTOPH: Yes, that’s important, I think.

ELIAS: I express to you great friendship...

CHRISTOPH: Yes, me too.

ELIAS: ...and in tremendous appreciation and affection, my friend, au revoir.

CHRISTOPH: Au revoir. Bye-bye.

Elias departs after 1 hour, 7 minutes.

©2009 Mary Ennis, All Rights Reserved

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Copyright 2005 Mary Ennis, All Rights Reserved.