Note: This is a digest of excerpts from sessions held between July 31, 2014 and December 23, 2021 by Vivienne (Eliza) and Jean (Lyla).

Thursday, July 31, 2014

Participants: Mary (Michael) and Vivienne (Eliza)

VIVIENNE: We went to Polesdon Lacey [an Edwardian estate in England], and there would have been staff and all sorts of things like that, and then after the First World War it changed. You know, people didn’t want to go into service as much. That old order of the aristocracy and the lower order started to change, and it became the sort of beginning of the, I don’t know, mass culture. And I’ve been thinking about mass culture a lot.

ELIAS: In what capacity, for now?

VIVIENNE: For me, I thought that… like sometimes I see mass culture as almost like an embodied person like a tyrant. It’s almost an entity that I feel is tyrannizing me and dictating to me how I should live.

ELIAS: Now let me offer you a different slant, so to speak, very much in relation to your movement, and partially in relation to what you have expressed, that you see that in the time framework that this house was built, the culture around it would have been very different, and there would have been servants, and there would have been more of what you would term to be an aristocracy, perhaps.

Now; in this also, you yourself very much appreciate that expression of aristocracy.

VIVIENNE: Yeah, I do.

ELIAS: In this, now; a different perception may be that this is also an opportunity, in this reconfiguration, for you to blend and configure in a manner in which that appreciation of aristocracy, so to speak, can be expressed, and presented, and lived – or experienced – without the separation of class, and without the expression of devaluing.

VIVIENNE: Yeah.

ELIAS: But that CAN be expressed, that you CAN incorporate that expression, that experience, that air, so to speak, of what defined the aristocracy: in intelligence, in education, in appreciation of the arts, in fashion, in the elevation of appreciation of the individual, but not at the expense of devaluing other individuals – not building that appreciation of the individual, and the elevation of the individual, based on the foundation of building it on the devaluing of other individuals, but rather also bringing that appreciation of expressions such AS aristocracy into the new century, into a new expression of that that allows for the appreciation of that, that does not obliterate the foundation, once again, but that BUILDS on that foundation to incorporate a new expression and demonstration that aristocracy can be incorporated in this new millennia, in this new century, in the Shift, and that it can fit.

VIVIENNE: That was the big thing, feeling that it doesn’t fit and it’s wrong. I’m glad you mentioned it, because it’s a topic that I just find so uncomfortable to talk about on account of it not being viewed in a very positive light, generally speaking.

ELIAS: But the reason it is not viewed in a positive light is that, in a manner of speaking and in your terms, the aristocracy of old was built on the backs of individuals that were separated and devalued.

VIVIENNE: Yes. Yes.

ELIAS: That does not discount or detract from the ideal of the aristocracy or what was being expressed. What the actual formation of that was that in itself [it] was not merely the accumulation of and the holding of considerable amounts of money, but it was an entire culture. It was an expression of genuine appreciation for aesthetics.

VIVIENNE: Yes, because whenever I go to a place like Polesden Lacey, and I look at it and I love it and I leave it, I’m always sad. I always feel something’s gone, that we’ve lost something.

ELIAS: And this is your opportunity to be generating that contribution in relation to what you know and what is important to you, and that is what I have been expressing to you for a considerable time framework. But now you can begin to understand: It is a matter of building upon what you have. Remember that I expressed that to you? I expressed to you a considerable time framework ago, in your terms, [that] it is a matter of appreciating what you have and building or expanding upon that.

Now; you, in like manner to most individuals, interpreted that in a very physical manner, thinking, “Appreciate what I have – my house, my garden, my furniture, my THINGS – and appreciate that and expand and build upon that.” This is the reason that I used the analogy of the garden, and of the flowers, and of the plants, that you would NOT necessarily ENTIRELY generate that association with only physical expressions. For in using the plant as an example, what did I express? I expressed that you can incorporate one plant, and you can cut a piece of that plant and root it and create another, therefore creating MORE from what already exists.

Now in that, the reason that I used that example was that you are incorporating a piece of the BODY of the plant, the self of the plant, and creating an expansion of that. In this, what is it that you already possess that you can expand upon? You possess a tremendous appreciation and passion for aesthetics, for the aristocracy, for generating the appreciation of the elevation of the individual in the greatest possible expression.

VIVIENNE: It was interesting, because now I see why those guides were so passionate.

ELIAS: Precisely.

When you move in a direction of allowing yourself to create more of your passion – and let us express that your passion is that expression of aristocracy – when you allow yourself to implement your expansion of your passion and what is important to you, it is not only a matter of expanding or reconfiguring a house, for it is you in that house and how you choose to present yourself.

And in that, let me express to you, my friend – and this is very real: Most individuals – and I have expressed this previously – underlyingly incorporate an ongoing affection for fairy tales. And what is the draw to fairy tales? What is the one consistent aspect of fairy tales that individuals OF ALL AGES are drawn to? They are drawn to the idea of the prince and the princess. And are princesses common? No. Are princesses a part of the aristocracy? Yes. And in that, if an individual is expressing themself in the embodiment of that princess as the aristocracy BUT is the benevolent princess, the princess that values everyone in the kingdom and is not perceiving anyone in the kingdom as lower than herself, then what occurs? The people love her.

Let me express to you, in your very present country you incorporate two very obvious examples of that. You incorporate the example of the previous princess [Diana] who moved into the role of the princess and the aristocracy, and lived that role with all of its amenities but also expressed in a manner that no one in the kingdom was lower than herself, and what did she generate? An outpouring of affection and appreciation, not disdain. And you now incorporate ANOTHER princess in that same role [Kate]. And what is the general consensus and expression of the populace about the present princess? They love her, they appreciate her, they want to emulate her.

You are no different, merely for the fact that you do not incorporate the title of a princess. You incorporate in your very being the passion, the affection, the motivation, the appreciation, the actual LOVE – what is love? Knowing and appreciation – the actual love of that elevation of the individual to be viewed in their very best light, in your terms, as a princess, or as a queen. And in that, it is not wrong or bad; it is merely a matter of allowing yourself in your creativity, which you incorporate considerable expression of, to translate that in your 21st century, in accordance with this Shift in Consciousness, and it DOES fit.


SESSION 20140813 excerpt
“The Origins of Aristocracy: Valuing the Elevation of All Individuals”

Wednesday, August 13, 2014

Participants: Mary (Michael) and Vivienne (Eliza)

VIVIENNE: I think when you talk about aristocrats, you’re talking about the whole basis of what it was, the origins back in its very infancy, which is the elevation of the individual. Is that correct?

ELIAS: Yes, yes, yes. Precisely. Congratulations. Not that it is an expression of what it became, built upon the backs of other individuals and devaluing or discounting other individuals, but rather in the expression of valuing other individuals, valuing the foundations – as I expressed in relation to the house – valuing the foundations but building anew on that foundation in the elegance, and in the elevation of the individual as ultimately important.

And in that, what are the implications of that? If the individual is being held up as ultimately important, everything about you is ultimately important; therefore, how you dress, what your fashion is, your home, the elegance in which you express yourself or the objects around you, the manner in which you engage other individuals. Not in a manner of looking down from that elevated state, but rather not de-elevating yourself to accommodate and rather raising up to meet you. And in that, expressing that elegance, that aristocracy as an expression to be valued and wanted as an expression of your worth and your significance, and as an encouragement for any other individual that you encounter to be elevated in the same manner.

In this, this is what I am expressing to you, that this is a natural expression for you. And in that, by ALLOWING yourself your natural expression of being more aristocratic, of expressing that elevation and valuing it, you ALSO are encouraging in that ripple around you in relation to every individual that you encounter – and not only individuals but places, situations, structures. If you are expressing reconfiguring your home in a manner that generates that beauty and aesthetics, you are encouraging everything around you to match it.


SESSION 20150325 excerpt
“Allowing Yourself the Expression of Aristocracy”
“It’s Not a Matter of Being Rich; It’s a Matter of Choice and Lifestyle”

Wednesday, March 25, 2015

Participants: Mary (Michael) and Vivienne (Eliza)

VIVIENNE: What is it about that word “aristocracy” and the whole concept? It’s just so powerful for me. It’s so much what I want to do and be, but I guess I’m working towards it.

ELIAS: Yes, you are. And in that, it is merely a matter of stopping all of this questioning of it. And that questioning all stems from the very familiar judgment that you like this and it is natural for you but it is not good and you shouldn’t.

VIVIENNE: Right.

ELIAS: And in that, it is merely a matter of accepting “this is my natural flow, and it is not bad, and it is not wrong.” Remind yourself also – and I would emphasize this to you: although in your lifetime, in the cultures that you have been engaged in, there is a very pervasive idea of placing significant importance on equality, what I would express to you is there is no equality. You are all individual and different.

Now in the capacity of that word “equality,” meaning not to elevate or devalue yourself or any other individual, in that capacity I would agree, for every individual is valuable and important. BUT you are valuable and important in very different manners. An individual that is a queen is valuable and important; an individual that is a waitress in a diner is valuable and important. But they are very different, and their lifestyles are very different, and how they express themselves is very different.

That individual that is the queen is no more valuable or important than the individual that is the waitress, but the manner in which their lifestyle is expressed, and the manner in which they engage their world is likely very, very different. Is that to say that one is better than the other, or one is more than the other? No; they are different. Are you better or more than another individual, are you more important or more valuable if you incorporate more money than another individual? No, you are different; you incorporate more money, and therefore your situation or your choices are different.

In that, I would also express to you, aristocracy is not necessarily a question of who has the most money. For I would express in your present time framework, in your own country [England], you have a queen [Queen Elizabeth II], and your queen does not incorporate the most money. There are many, many, many individuals that possess much more money than your queen, but your queen expresses herself in that air and that environment and that lifestyle of aristocracy. It is not a matter of being the richest; it is a matter of choice and lifestyle – and in that, even in relation to your queen. That is a matter of choice, for there have been individuals that are born into royal bloodlines that have refused to be the king or the queen, for that is a choice.

Therefore in this, it is genuinely a matter of allowing yourself to express yourself in your genuine flow. And for you, that includes that expression of aristocracy. And in that, perhaps eventually once you begin to allow yourself to actually genuinely express that in your environment immediately and in your expression of yourself in most capacities, perhaps you will expand that and you will include yourself in outside interests that involve other individuals of the aristocracy – for that does continue to exist in your present time framework.

In that, once again, it is not a matter of how much money you have; it is a matter of how you express yourself. And in that, I would express that your present challenge is not necessarily your greatest challenge, but it is somewhat of a challenge in merely acknowledging and accepting with yourself that this IS your natural flow, that that is not wrong or bad, and it is not an expression to be ashamed of or to be hidden.

The aristocracy are peacocks! They do not hide, they flaunt their feathers! They want to be noticed, for they are proud of their expression, and they enjoy showing it off. And in that, that is not a wrong expression.


SESSION 20150722 excerpt
“Aristocracy is a Mindset”

Wednesday, July 15, 2015

Participants: Mary (Michael) and Vivienne (Eliza)

ELIAS: In relation to that aristocratic aspect, that is not a piece that must be learned and expressed from the time framework that you are a small child. You can very much move into that expression and that identity at your [inaudible] age, and it would not necessarily be considerably difficult.

And in relation to money – and understand, I am not discounting or devaluing that aspect – but that is not what defines an individual that expresses themselves in that aristocratic capacity. Therefore, that is, in a manner of speaking, a state of being, and that is expressed regardless of whether you incorporate money or not.

Now; as I expressed, I am not discounting that aspect of what you want, and in that, it is another facet of rediscovering you and rediscovering your identity, and recreating or constructing your identity in a new capacity, and therefore also newly creating your relationship to money and how you create it.

In this, it can also include – and this is your choice – you developing in directions that would allow you to create money yourself rather than being dependent on other individuals to provide it. But once again, that is your choice, and it is a part of this new exploration in how you are redefining yourself and expressing yourself.

(Elias cites “an extreme example” of Jacqueline Bouvier Kennedy’s cousins, “who had the mindset that continues in an aristocratic perception even if that individual engages a path that leads them into financial devastation….They allowed their lifestyle to degenerate into entire disrepair and destruction in a physical, outward expression of home and possession but maintained that mindset and even carriage of being aristocrats.” This was documented in the 1975 film, “Grey Gardens.”)

In this, the reason that I incorporate that as an example is to emphasize that the expression of aristocrat is first and foremost a perception; and in that, it is a mindset and a carriage of the individual in how they present themself – but not only how they present themself, but how they actually perceive themselves to be. And the reason that is important is that not necessarily in a financial physical manner, but you have held that carriage and that mindset throughout your life; and although you have not generated the extreme physical devastation that these other individuals expressed, you have in a manner expressed that type of destruction inwardly by denying that aristocratic aspect of yourself. But it has always shone through in varying degrees throughout your lifetime. It has never been extinguished; it merely has been dimmed at times, but it has never been gone. You have always expressed that; it is a natural direction for you. And that is the reason that I have engaged conversation with you previously about it, for it IS a natural direction for you.


SESSION 20191001
“Aristocracy Is How You Perceive Yourself”
“Your Status is Created by You”
“The Queen’s Legacy to Other Aristocrats”

Tuesday, October 1, 2019

Participants: Mary (Michael) and Vivienne (Eliza)

ELIAS: First of all, what I would say to you is, being an aristocrat isn’t dependent on wealth or status. It is a lifestyle; it is a frame of mind, in actuality. And in that, what I would say to you is that if you think about what you define as being an aristocrat, you think about people in previous time frameworks that were of a particular social class. Even if those people lost all of their wealth and social standing, it didn’t change who they were; it didn’t change how they expressed themselves. And in that, their perception of themselves remained the same.

In this, that is because that expression of being an aristocrat is more a frame of mind than it is anything else. It is how you as an individual see yourself. That is what defines you as an aristocrat or not. That there are some people that have a perception of themselves that is somewhat elite and different from other people; they perceive themselves differently than other people, and they don’t perceive themselves to be average.

And in that, what I would say to you is that the struggle with that for most people NOW is that because you don’t necessarily have those class divisions in the considerably obvious expressions that previous times in history had – you don’t have that – you confuse how to be expressing yourself, because you automatically make a judgement that you SHOULD be perceiving yourself as equal with everyone else, that it’s bad to not be equal. (With emphasis) But none of you are equal, because you are all different. And in that, it is this idea that if you are perceiving yourself to be aristocratic that you are placing yourself ABOVE other people, which isn’t necessarily true. You are simply perceiving yourself to be different from other people.

And in this, what I would say to you is, for someone such as yourself, and residing where you reside, it gives you a significant opportunity to actually give yourself an excellent example. Because in the country that you live in [England], you actually incorporate a living monarch [Queen Elizabeth II].

Now in that, let me express to you, this is an excellent example, because this living monarch doesn’t actually rule the country. And this living monarch isn’t actually the richest person in the country. And this living monarch is in a position in which she expresses that continuation of aristocracy, but in that, she is actually in the role of, in a manner of speaking, a servant to the country. Even the amenities that she has, most of them don’t actually belong to her – they belong to the country; they belong to the people. They don’t belong to her as the monarch.

Therefore, this is an excellent example of actual aristocracy and what it is, that it isn’t what your idea of it has been, that that is simply the surface pieces. That that is what you [inaudible] association when you look at history. But it isn’t actually what [inaudible] the makeup of aristocracy. It isn’t the sole expression of wealth and power and status. The status is what you make it to begin with, the power is what you make it to begin with, and the money is actually irrelevant. Because it is a mindset, it is a lifestyle, it is a perception: how you see yourself, how you actually perceive yourself. THAT is what designates you as an aristocrat or not.

And in that, it has nothing to do with that it is bad to not see yourself as equal to other individuals, or that you shouldn’t express yourself in this manner or in that manner – no. It is about how you generate a lifestyle. And that is displayed in many different manners: It is displayed in how you present yourself, how you behave, how you think, how you perceive everything in your world, how you perceive yourself, and knowing, as you always have, that you are different. You are not as what you think of as the average individual – you don’t think the same, you don’t perceive the same, you don’t behave the same. And that is the struggle, because you are incorporating significant time in your life trying to behave the same, trying to BE the same when you aren’t.

In that, what I would say to you is, think of it in this manner: It would be very similar to the expression of if you had chosen in this lifetime to be born in a different ethnic capacity – or a different race, let us say; that would be even more accurate, a different race. That if you had been born into an African race or an Indian race and your skin was black, or a South American race and your skin is brown. You can try and try and try throughout your life to turn your skin a different color. Will you be successful?

VIVIENNE: Probably not.

ELIAS: Most likely not, correct. Not that anything isn’t possible, but it is very unlikely. In that, if you came into this lifetime with brown skin rather than white skin, you would likely never, in this lifetime, change the color of your skin to be white, regardless of how hard you try.

This is very similar. Regardless of how hard you try to be the same as everyone else, [inaudible], because you aren’t. BUT in your present time framework, if you are expressing yourself in the manner of seeing yourself as an aristocrat, you automatically perceive that as bad, because everything around you is telling you that everything should be equal, everything should be the same, therefore YOU should be the same as everyone else.

In this, this is what I was expressing to you previously in some of our previous conversations, is that it isn’t about the money. If you keep looking for your proof, your definition of aristocracy in relation to money, you likely will never find it. And in that, if you are looking for the proof of it in status, in outside status, you likely won’t find it either. Because that status isn’t created by the outside; that status is created by you in relation to how you perceive yourself, and that you perceive yourself to be in a particular social status, and therefore you are. You BEHAVE in that manner. Regardless of what the physical expressions are, you behave in that manner.

Regardless of the factor that your living monarch is not actually the dictator of your country, regardless that politically she doesn’t actually incorporate a significant social status, that social status that she has is what she has made it to be. And what she has made it to be is what it has always been in her family and what she knows herself to be. And therefore, that is how she presents herself. That is how she has ALWAYS presented herself, because that is her mindset. That is how she perceives herself.

And let me express to you, this monarch is an excellent example, not only for the reasons that I have already mentioned, but also because she is the daughter of a king that was scoffed at [King George VI]. She is the daughter of a king that, for a considerable time framework, until almost before his death, was not viewed in a tremendously serious capacity, AND was viewed somewhat as a substitute king – he wasn’t the rightful king. But in that also, in not being the rightful king, he lost a considerable amount of affection with the country, in a manner of speaking, and lost a considerable amount of status by his own doing because of his perception of himself as being second rate and not being good enough and not being the actual material to be a king. Also because of his brother [King Edward VIII, who abdicated the throne to marry a commoner] and what his brother did, and the scandal of all of that.

Now in all of that, that created a different mindset for that king, which lost an amount of his confidence and status – (with emphasis) which is a mindset. And regardless of all of that, and in spite of all of that – and also remember: this queen’s mother [Queen Elizabeth I] expressed in a manner in which, although she was a very strong woman, she was “only” the queen. Her husband was the king; therefore, she took a back seat to that, and her perception of herself was “less than.” And this queen’s mother, in the early years of this queen’s life, attempted considerably to instill that in her daughters, that they were not as important because they were female.

Also, another factor in the early time framework of this queen’s reign, she actually had to fight hard, in opposition to her mother, to establish herself in the status that she had, because her mother continued to express that influence and attempt to express that installation with her daughter, that although she rose to be queen, she would never be as powerful as a king.

Now, that is the woman that has moved through her life exceptionally successfully and with grace and an unfaltering perception of her status, of her aristocracy, of her importance, and in that has maintained a life with that perception, regardless that she actually does not incorporate physical power or money. This is the reason that she is an EXCELLENT example of that expression of aristocracy, because she embodies it.

VIVIENNE: Thank you, Elias. That’s beautiful, because I’m quite familiar with the history piece, if not necessarily those details. But I am aware of a considerable amount of the history, because I’ve read a lot about it. That was absolutely beautiful. I love that.

ELIAS: I would express a tremendous encouragement to you, my friend, that I would definitely encourage you to use that example and to recognize that you [inaudible] from that. You ARE different from other people, but you aren’t different so much from this individual. And in that, also recognize that regardless of how strongly she expresses that perception of her status and her aristocracy, she doesn’t place herself above other people, she doesn’t perceive herself to be better than other people. That is the reason that the people love her.

VIVIENNE: Yeah, they do.

ELIAS: That is also the tremendous example that she provides: a genuine legacy. To what? To people such as yourself.

VIVIENNE: That’s lovely. Thank you..

ELIAS: You are very welcome.


SESSION 20200820 excerpt
“It’s About Being, Not Having”
“The 500 Years of Choosing Obvious Aristocracy Equated With Status”

Monday, August 20, 2020

Participants: Mary (Michael) and Vivienne (Eliza)

ELIAS: The point is that it isn’t that you have to have something that you don’t have, because it is about being yourself. It isn’t about acquiring. You already ARE – not HAVE; you ARE. It isn’t about having; it is about being, and you already ARE. Therefore you don’t have to acquire what you already are, and it isn’t about getting something; it is about BEING that something – as I expressed with the example of the homeless individual. Are you privy to that example? [Session 20200804, The Aristocratic Personality]

VIVIENNE: Yes.

ELIAS: In that, in that example, the reason I offered that is because that is a very simple but excellent example of BEING, not having, not getting. It doesn’t matter what you have physically; it doesn’t matter about acquiring, because you already ARE.

The homeless woman that is wearing clothing that is soiled and dirty and is perhaps torn: it doesn’t matter, because the perception is that she is taking care of it as well as she can and she is generating that in relation to what she perceives herself as being. She might acquire clothing from a shelter, and how she wears it is what is significant, not how much the clothing costs. Therefore, it isn’t about [inaudible]; it is your personality.

Your personality is not about money. Your personality is your personality; it is a part of you. You don’t acquire that. You don’t get that. You don’t buy that. It is a part of you. It is a part of you that has been a part of you from before you were born.

VIVIENNE: I’m trying to figure out how genuine the desire for money is. Is it something that I’ve been influenced towards wanting more, or wanting luxury?

ELIAS: Definitely! Because that is the expression, or that is what you learn defines that you are allowed to express your personality in that flamboyant or that eccentric capacity.

VIVIENNE: Okay.

ELIAS: And definitely I would say that there is an influence in relation to people, that people incorporate an idea of what aristocracy is – what it is to be an aristocrat. And I would say most people have an incorrect definition of that, first of all. Then in addition to that, I would say that there is, for many individuals, somewhat of a negative connotation with that. And then with other individuals that DON’T view it in a negative capacity, similar to yourself, they perceive it as something that is unattainable, because it is something to BE attained. Which is also incorrect. And in that, it isn’t about attaining something; it isn’t about acquiring something.

This is the reason that you become confused and that you don’t quite know what to do, because you are looking in a direction that has actually very little to do with what this subject actually is. In that, if you can turn your attention to personality, look at that. That is the point; it is a personality. This is, in a manner of speaking, a personality type. That is what an aristocrat is; it is a personality type.

Now; let me say to you that yes, through certain times of history – only certain times of history, not ALL of them – but during certain times of history, aristocrats were associated with money. Why? Because they ARE more flamboyant or eccentric, and therefore when they had money at certain times – at certain times – it was more noticeable. BUT there have been aristocrats throughout history. You only see them, or you are only aware of them, at certain times in history.

Think about what you equate with aristocrats, when you equate them with.

VIVIENNE: With royalty and during periods of time with that, when there was very distinct royal classes.

ELIAS: And first of all, what have I expressed? Royalty is NOT a designation of aristocrats. There have been a few – a FEW – that were aristocrats, but not many. And therefore, remove that piece.

Now; if you are thinking about time frameworks and aristocrats, what time frameworks do you see them in?

VIVIENNE: The 18th century and the 17th century and prior.

ELIAS: How much prior?

VIVIENNE: Medieval courtiers. Beyond that I don’t have a very good grasp, but possibly in ancient Egypt?

ELIAS: That would be correct in some parts, but I would say that in that, what I would say to you is that you are somewhat reaching at this point because I asked the question. Which is understandable, but generally, your idea or your vision of aristocrats is expressed, I would say, between the 15th and the very early 20th century. Therefore, I would say that your vision, your idea of aristocrats in history, and when you have a vision of them, it is basically within that 500 years.

VIVIENNE: Yes. That’s not much.

ELIAS: No, it is not much. And what I would say is, the reason that you have that idea is because during that five centuries, there was a movement into expressing fashion differently, expressing poetry and plays differently, expressing art differently. And in that, there also was, in a manner of speaking, a rise in what you would term to be fortune with these individuals, with this group of individuals. Therefore, that is the association that you make.

VIVIENNE: Yes, landowners.

ELIAS: But this was not that they were necessarily noblemen or that they were necessarily associated with royalty. It was that this group, let us say, of individuals, being confident in themselves and in their expressions, their expression of life, were successful. And in being successful, and in expressing that confidence and that personality type and that lifestyle, let us say, they generated influences in relation to generations of people.

In that – now; let me express to you in simple terms to essence and how you manifest, let me say in this manner: I have given a considerable amount of information in relation to astrology with certain individuals. And in that, I have expressed from the onset that astrology actually is your invention, and it is the opposite of how it is presented by most astrologers to this point, that they express astrology that the planets and the stars and the cosmos rule you; and that in that, you follow the movement of the cosmos. No, the cosmos follows you. And in that, I have given extensive information about that subject. Now in that, I have also expressed that all of you as essence choose each individual focus very precisely in relation to that configuration. Therefore, each focus is very precisely timed, in a manner of speaking, to be expressed in relation to a particular astrological formation.

Now; how does that associate or relate to this subject of aristocracy or an aristocratic personality? It does, because in the same manner, essences that want to express certain focuses with that aristocratic personality would target specific families in specific capacities to be born into, in those certain focuses, to experience in a particular manner. Therefore, those individuals within that 500-year span, within that time framework, those individuals that expressed that confidence and that eccentricity and built fortunes in that capacity, those individuals were also expressing that influence in relation to their descendants, let us say. But essences would choose to be manifesting focuses in relation to that, in the same manner that essences choose specific times and places and times of the year that they [inaudible] focuses to be within alignment of certain astrological signs. Are you understanding?

VIVIENNE: Yes.

ELIAS: Therefore, in that, there was a period of time in your history in which this aristocracy of individuals became more obvious, and those personality types became more obvious. In very similar manner to, at certain times certain artists became more obvious because they developed certain styles of painting, or certain dancers became more obvious because they developed new styles of dance. Anything that is associated with the arts of any type, they move through periods of time in which some of them become more noticed than others. Correct?

VIVIENNE: Yes.

ELIAS: This is very similar with aristocracy and this personality type, because they are very artistic also. And it can be expressed in anything. It could be expressed in fashion; it could be expressed in gardening; it could be expressed in sculpting, in painting, in dancing, in singing – it doesn’t matter. That people that have this type of personality are very artsy, let us say, and therefore to that type of category also. And this also is a contributing factor of why, for certain time frameworks, that personality type was expressed in different capacities.

And let me say to you, within that 500 years it wasn’t expressed consistently. It wasn’t obvious consistently. It moved up and down. It moved in time frameworks in which it was more expressed and time frameworks when it was less. I would say that in the 15th century it was much more obvious, the 16th century not as much. In the 17th century it rose slightly more, 18th century definitely, 19th century much stronger. In the 20th century it began with a strong hold or expression with that, but then it declined rather quickly. By the end of the first quarter of the 20th century, it was all but dissipated.

Therefore, it isn’t a matter of these people, these personalities, don’t EXIST in any other time; it is simply that in very similar expressions of art, in certain times in history it has been more obvious. They have expressed themselves in a more flamboyant capacity, and what you see is that obvious expression of that eccentricity. What made it more obvious was the inclusion of fortunes within the time framework, but that doesn’t mean that that was the only time that that personality type has been expressed; it has been expressed throughout your entire history.

And in that, this is what I am expressing to you and to all other individuals that are interested in this subject because they recognize that they have that type of personality: that you, in like manner to the other times in history, are occupying a time in history in which that personality type isn’t being expressed as obviously.

Therefore, you have the examples of those obvious expressions, but that is somewhat of a distorted view of what your personality is. You are forgetting that it isn’t about everything outside of you; it is about who you are: your personality, and expressing your personality in a genuine manner regardless of what your financial status is, or what your intellectual status is, or what your artistic status is – because you are equating being an aristocratic personality with status, and it isn’t. It isn’t about that. And this is the difficulty that most of you are expressing and confused by, because you have generated this idea about an aristocratic personality, that that means that it is synonymous with status, and it isn’t. Therefore you are constantly attempting to gain status in some capacity, thinking that that is part of this personality.

What I would say to you is, stop looking for something additional. Look at yourself and your personality, how it is naturally expressed. That is the point. What you were expressing at the beginning of our conversation in relation to how you are noticing how you interact with other people and what you naturally do, THAT is the point because that is YOU, that’s your personality. Your personality also appreciates art -- your personality, you as a person.

What is personality? You as a person [inaudible]. It is expressing your personhood. That is personality. Therefore in that, it’s all about your personhood, being the person you are, which has been the same since you were an infant.


SESSION 20181018 excerpt
“Dreading Expressing Aristocracy”

Thursday, October 18, 2018

Participants: Mary (Michael) and Jean (Lyla)

ELIAS: Good morning!

JEAN: Good morning, Elias!

ELIAS: And what shall we discuss this day?

JEAN: This one is for Lynda. She asks in reference to her, what is the definition of the queen?

ELIAS: (Pause) I would say, (slight pause) entitled and important.

JEAN: Okay.

ELIAS: The spotlight, so to speak.

JEAN: Okay.

ELIAS: And someone that would be, in a manner of speaking, revered.

JEAN: Okay. I think she's starting to see how her behaviors have been influenced by not recognizing the queen aspect of herself.

ELIAS: It's not necessarily not recognizing it, but denying it.

JEAN: Okay. Okay.

ELIAS: It isn't that she hasn't recognized it – she has. I would express that she has recognized it throughout her entire life, but that she has viewed it as bad.

JEAN: Yeah, I think what she's doing is she's starting to recognize the behaviors that she has developed because of that.

ELIAS: Yes.

JEAN: And some of the behaviors that are dropping in are kind of unsettling to her.

ELIAS: I am understanding, yes.

JEAN: Okay. I've really been working with "What is my perception now, in this moment?" as a means to keep me out of “the dread,” which is pretty fierce at this point…. [Section skipped] Because what's been so tough, Elias, is that we hit another really rough month of money.

ELIAS: Before I respond to that, can you define "the dread?"

JEAN: The dread is losing the little house I am in, losing my cats, not being able to support myself; knowing that I want to live a lifestyle with a lot of abundance and travel and beauty and beautiful things and just thinking, you know, there's no way I'm going to get there. And that's not to say that I'm not appreciating what I have now, by any means.

ELIAS: I am understanding. I am understanding. That is not the question. The question is defining “the dread,” because this is important. The reason that it is important is because… Let me express to you, you and I have discussed how you naturally express in the direction of, let us say, aristocracy. And in that, you learned for a considerable time framework in your life that that isn't acceptable, that you shouldn't be that and you shouldn't want to be that. And even when you were – which you were –

JEAN: Yeah.

ELIAS: -- you aspired to move in that direction, and you did, and you accomplished it, and you WERE in that position, the reason you didn't keep it in a significant capacity is because that learned piece that it isn't acceptable is very strong.

Let me express to you: Now, this is a piece that you and Ruther are temporarily counterparting in. And in that, the commonality in the association, in relation to this learned aspect, is that in order to be genuinely that aristocrat or that queen, you must be BORN into it – you don't acquire it; you don't create it; you are born into it. Which is incorrect, but that is a very strong piece of the association. Therefore, even if you achieve it, it isn't genuine, "because you weren't born into it." Therefore, you can create a reality in which you are interactive with the aristocracy, that you are engaged with them, that you interact with and connect to royalty but you aren't one of them; therefore, it is false, because you CAN'T be.

Now in that, that is such a strong association, and the reinforcement of that throughout your life, that moving in that direction is false, it is not true, it is shallow, it is not real – all of those expressions have their influence in what choices you generate and what you do. And therefore, even if you create in that direction, even if you have it you don't actually have it. It doesn't belong to you, and it is temporary. You can't keep it because it isn't genuine.

That is the LEARNED part of you. That is what is creating the dread, that you want what you are not entitled to, and therefore, simply the wanting of that is enough to be punishable: "You shouldn't want what you can't have and what you don't deserve."

Therefore, WHATEVER you have, if you are comfortable with it, if you like it, if you appreciate it, then it is likely more than you deserve. And if it is likely more than you deserve, then it can be taken away. And it isn't that outside sources will take it away; it is that you will do something that will eliminate what you have, because you blame yourself for losing what you had.

And I would express that it doesn't matter whether you were comfortable in what you had or whether you were happy in what you had; what matters is that you had it, and that that isn't acceptable – because you don't deserve it. Because you weren't born into it.

Princesses are not made; they are born. Is that true?

JEAN: No.

ELIAS: No, it isn't. Princesses ARE made. Even in your present time framework, princesses are made of common folk!

JEAN: Yes.

ELIAS: Not necessarily any type of nobility, and not necessarily from any type of privilege.

You see that, you actually can objectively see and connect to that in your present time framework, but it doesn't apply to you, because you have been taught not to want beyond your means, and not to want beyond your station. And your station and your means is dictated by what you were born into.

Therefore, the “dread” aspect is attached to that. Because whatever you do, whatever you want, whatever direction you move in, and whatever you even accomplish, if it has to do with what you want, then you don't deserve it and you will sabotage it. And then it will be lost.

This is also the reason that although in some slight capacity – and in comparison with what you do with yourselves, it is a slight capacity -- you each incorporate a tendency to at times blame other individuals for the situations, but you (laughs) judge yourself for that also. And in the overriding expression, you will continue to express to yourself, and to anyone else, that it actually isn't anyone else's fault, it isn't any situation at fault, it is you.

This is the reason that “the dread” can be so strong and so overwhelming, because it isn't attached to an outside source. If it WERE attached to an outside source, it would be easier to dissipate that, because you could distance yourself from that outside source – or you could in some capacity disconnect yourself from that outside source. But this dread isn't connected to any outside source; it is connected to yourself. That is what you are afraid of.

And the reason that “the dread” can be so intensely strong and ongoing at any time framework is also because, in your perception, you can trigger that loss in an instant. It doesn't actually occur in that manner, it hasn't actually occurred in that manner in either of your lives, but your perception moves in a direction in which that is how you see loss, that it happens immediately and in a moment, and that it can happen in ANY moment: it can happen in the middle of the night, it can happen at any hour, it can happen in ONE MOMENT. In one moment you have it all, and in the next moment you have nothing.

JEAN: (Pause) Elias, I'm on the edge of my seat. I mean, this is just fascinating. Really, I just want to hear you tell me whatever I need to hear. And to help me, I know it's a matter of changing perception, because I know it's a matter of mechanics.

ELIAS: But stop, because it isn't a matter of work. A tremendous amount of what is significant objectively is merely to become aware and recognize and genuinely see what the subject is and, in a manner of speaking, understanding.

You are doing the actions inwardly. You are moving and accomplishing in manners that you don't necessarily actually see, and it doesn't require effort; it is automatically happening. And your indicator of that is that what you DO changes: you automatically began altering choices or behaviors. You don't have to think about it. It merely happens, and you notice it.

In this, objectively speaking, the most difficult or intense aspect of what you do when you are addressing to a subject is becoming genuinely aware of it objectively. Therefore, listening to myself express all this information to you about the aristocracy or the queen, and what that means and what the association is, and what “the dread” is coming from, what is influencing that, that you aren't entitled because you weren't born into it, and therefore regardless of what you accomplish you can't keep it; you can't hold it, because you aren't entitled.

And how it all began, in your terms, is that as a very small one you WERE aware of that entitlement and WERE expressing in those directions, and that was opposed. And that generated reactions from important other individuals – parents, grandparents – any individual that would be perceived as an important person to you as a small one, and that began the expressions of you learning from them, "This is not acceptable. Don't expect beyond your means. Don't want or expect beyond your station. And your station is determined by your family, by your parents. What they are, you are. If your mother isn't a queen, you can't be one. If your mother isn't a part of the aristocracy, if she's not a princess, you can't be one. If you aren't born into wealth, unless you are tremendously gifted and special, you won't express a lifetime in which generate wealth." And you have been taught that you are not tremendously gifted and special. You can work hard, and you can achieve through working hard – that doesn't mean that you are gifted and special.

(Pause) Then you add to all of that your perception in your present time framework of your world and your societies and that you don't function in the types of caste systems that were established centuries ago in which there was a definable aristocracy. Therefore, that adds another piece in which if you haven't been born into royalty, how can you possibly in this time framework, in your world today, express realistically that role or that position of being a part of an aristocracy, because the aristocracy doesn't exist any longer? That is not entirely true either, but you don't see it.

But YOU, yourself, HAVE seen it in what you created previously and what you experienced, but always incorporating that perception that you were on the outside of it. Correct?

JEAN: Oh, yes!

ELIAS: Because you were the working piece of it.

JEAN: Yes.

ELIAS: Therefore, you were the HIRED piece of it, not the born-into-royalty piece of it. You experienced it on the periphery, in your perception, because of your choice of schooling and your choice of profession. Therefore you could be HIRED; you could be employed by the aristocracy. Therefore you could interact with them, and you could even be invited into their interactions, their soirees, but not actually be a part of it – always be on the periphery of it.

(Pause) Knowing this, having the ability to actually identify these pieces within you, places you in a position in which, when you KNOW, you can change. You can't change what you don't know. You can't alter what you don't see. But when you know, you can change; you can generate different choices. You can generate a different perception by genuinely questioning yourself, do you actually believe that a princess can't be made, that a princess can only be born? Do you actually believe that? And if you DO, what evidence do you have that supports it? And if you DON'T, what evidence do you have that supports that, and how can you pay more attention to that evidence and reinforce that direction more than the false direction of learned information that isn't actually correct.

And most of it involves perception, and in a manner of speaking attitude.

Now; when I say that, you see examples that you have in your present time framework in front of you. You have an example of a queen that the entire world sees and knows. Now in that, when I express perception and attitude, does the queen express an attitude of better than? No, she definitely doesn't. But she also doesn't compromise her station. She doesn't perceive herself as being less than her station; she accepts her position as what it is and acts accordingly, (pause) and chooses accordingly, and in that perception, in a manner of speaking, expects respect for her position but doesn't act or express above others.

Let me express, this is a very important point for both you and Ruther, because the queen is ultimately what? The servant to the people.

The aristocracy is the position of being the protectors, the guiders, the inspirers, but also the servant to the people. Therefore, being the queen and incorporating an intent to serve are not in opposition to each other. Or, being the aristocracy and being the face of an example to others are not in opposition to each other. Being a model and being a part of the aristocracy are not in opposition to each other.

JEAN: (Pause) Wow.

ELIAS: Because it isn't what you were born to; it is what you DO, what choices you make, and how you present yourself. Once again, in your time framework, I would express you also have examples of aristocracy or royalty that chose NOT to be. Therefore, being born into it isn't automatically a given. There is choice in that also. The queen chose to be the queen; the king chose NOT to be a king – because of what? Because of their individual intent, their individual explorations in that focus, and because of their choices to move in certain directions. The king's choice NOT to be a king and not to serve the people, and not to move in the circle of aristocracy but to move in a direction of his own individual expressions, his own life, his own choices in a personal capacity. The queen generated choices also, to BE the queen, to BE the servant, and to BE in that aristocracy.

it isn't determined by your birth. It is determined by what you do and what your perception of yourself is.

JEAN: (Pause) Wow.

ELIAS: Now perhaps, as you move forward, when “the dread” begins, you can remind yourself of all of this. Because at this point in your life, regardless that you continue to believe what you have learned, that you continue to believe the propaganda, you also have moved in a direction of expanding your awareness and becoming more self-aware. And therefore, that piece has taken root; and because of that, you won't sabotage yourself in the manner that you have pastly. And I can express that to you in full confidence that you won't! Because you are more aware.

JEAN: Thank you.

ELIAS: (Pause) Stop preventing yourself from expressing that connection with yourself and with what you have. Therefore, in your terms, stop not being invested in your house, in your home, because it might be taken away from you. You won't sabotage yourself in that manner any longer, because you are more aware. Your house, your home, your belongings, are yours. And you can appreciate them, but more than appreciate them you can allow yourself to be invested with them, because they are all parts of your accomplishments. They are all physical displays of your accomplishments. Therefore, stop denying your investment in what you have, because you have accomplished that, and you won't allow yourself to lose it.

JEAN: Elias, do I have the ability to move back into the aristocracy?

ELIAS: Yes, you do! Yes, you do. And perhaps, if you choose to do that, you will do it differently now and more genuinely rather than perceiving yourself to be on the periphery of it.

JEAN: Well, I already have a $7.7 million mansion picked out in Connecticut that I'm a little fond of (Elias laughs) with a three-car garage.

ELIAS: Goals can be good! (Laughter)

JEAN: So, just to help me through the day, and the next couple of days when things are just so tight, is there something I can do?

ELIAS: What I would say to you is, when you perceive something to be tight, let us say financially, I would say to you that most of the association with that tightness has to do with time: that bills should be paid at a certain time; that what you want, you want immediately; what you perceive you can't have is only because you perceive you can't have it in this moment. It all revolves around time, and how much you place importance on that time. But removing the time factor, then the importance begins to lose its significance. (Pause) Remind yourself about the time factor.

JEAN: Okay. Okay.


SESSION 20190422 Excerpt
“How Aristocrats Perceive the World”

Monday, April 22, 2019 (Private/Phone)

Participants: Mary (Michael) and Jean (Lyla)

JEAN: And you said something like the next layer coming up is to address the aristocratic aspect of myself and how I have been doing it only kind of in one capacity, which was physically.

ELIAS: Correct.

JEAN: So, I’d like to move into that.

ELIAS: Very well. Because a genuine expression of aristocracy is not only physical. It is an entire perception. It is a persona. It is how you engage life. It is how you perceive everything, and yourself in relation to everything.

People that are, let us say, born into aristocracy, and then at some point in their life, let us say, lose their fortune, that doesn’t change their perception of themself and the world. It doesn’t change how they engage the world. Therefore, the physical aspect of it is only one piece, and actually is not the most significant piece. It is the piece that reinforces the most significant pieces, but in itself, the physical aspect of it isn’t the most important.

Let me express to you that an individual that, as I expressed, is born into aristocracy – let us say an individual is born into it and is engaged in lordship, and incorporates a significant fortune and has significant properties and perhaps even has a castle – if they lose everything physically, it doesn’t change how they see the world. It doesn’t change how they express themselves. It doesn’t change how they perceive themselves, because that is, in a manner of speaking, their worldview.

JEAN: How would an aristocrat perceive the world?

ELIAS: (Pause) They perceive the world from a perspective of (pause) a considerable acknowledgement of self, that they are important. They are significant, they are important, they are powerful, and (pause) they also incorporate a perception that they have, in a manner of speaking, a responsibility towards other individuals that they perceive to be “less than” in status. They also perceive their world from an artistic point of view. They live an artistic life.

Therefore yes, some of the reinforcing aspects of their perception have to do with physical – meaning what they surround themselves with and their appreciation of that, their appreciation of quality – but those are reflections, in a manner of speaking, that their perception is that they themselves are artfully living.

JEAN: (Pause) Hm. And how can I apply this to myself, to become more of that, Elias?

ELIAS: It is a matter of living in a direction of reinforcing yourself in your importance, your value, that you ARE valuable, that you are strong, that you are important, and that everything you do is significant.

Why do people – or let us say what you think of as “average” people – why do average people think that the aristocracy are snobs? Why do they think that?

JEAN: (Pause) I think they direct their attention really on themselves.

ELIAS: Agreed. And?

JEAN: They’re very self-directing.

ELIAS: And?

JEAN: I’m trying to conceptualize. I’m putting myself back at this farm where I used to be, in these people, in my mind. I don’t know if it answers your question, but there’s just a way they carried themselves.

ELIAS: That is correct. But how is that interpreted by the average individual?

JEAN: It’s often interpreted as rude and inconsiderate.

ELIAS: And?

JEAN: Arrogant.

ELIAS: Arrogant. Yes. But it isn’t.

When an individual is being arrogant, they are expressing something that they actually don’t believe themself. They are, in a manner of speaking, falsely placing themselves in a position above other individuals. THAT is an expression of arrogance. When an individual is expressing themself in a genuine manner, and they are simply expressing themselves in an acknowledgement of themself and they aren’t questioning themself, they aren’t actually being arrogant. But this IS a quality of the aristocracy that is interpreted by the common individuals as being arrogant, because they simply express themselves in a manner that they genuinely believe. They aren’t attempting to place themself above other individuals; they simply aren’t questioning themself. And that is interpreted as being arrogant, and therefore as being snobbish.

They also are generally direct, which is interpreted as rude, because they aren’t necessarily thinking about how to express themself in a manner that saves someone else’s feelings. They simply express themselves in the manner that they do, in a direct capacity, and they don’t generally incorporate responsibility for (chuckles) other individuals, and that is perceived as rude.

All of these pieces are what sets apart individuals that are a part of the aristocracy, which is not simply contingent on money. Because individuals can incorporate a considerable amount of money and not be an aristocrat and not express themselves in that aristocracy, and also not be accepted by the aristocracy simply because they incorporate a tremendous amount of money. Because being a part of the aristocracy is so much more than simply money or things; it is a culture in itself. (Pause)

JEAN: Well, what’s going through my mind first, you know at the moment, to be honest, is that I want to BE in the position where I have money and things again, and to do this. I mean, I just don’t want to be one of the aristocrats that kind of stays poor.

ELIAS: I understand.

JEAN: But I understand that you have to BE it first.

ELIAS: Correct. Correct. And the most important and affecting piece of that is that expression, that mindset if you will, that you are valuable, you are important and you are powerful, and you don’t question it. Therefore, that would be the expression in relation to what you expressed earlier in this conversation. That would be definitely a matter of trusting yourself, not questioning yourself – that you know who you are, you accept that, and there is no question about it. And in knowing who you are, you know you are important and you know you are valuable. (Pause)

JEAN: Elias, I have actually been working with these pieces, but a lot of times I’ll fall back into the really dark holes. Can you just give me something practical that I can grasp? I mean, it’s one thing to say, “Believe that you trust yourself” and stuff. Is it just really a matter of just staying so present that you just don’t listen to the mind chatter about who you are?

ELIAS: That would be a tremendous piece. Yes. (Pause)

What would you think – if you were speculating and merely entertaining ideas – what would you think would be something or a reason for someone who is an aristocrat to have that mind chatter? What would they have mind chatter about? Because they don’t have mind chatter about much. Therefore, what would be something that one of these individuals WOULD have mind chatter about?

JEAN: I’m going to say offhand, something that is going to enhance them.

ELIAS: Meaning?

JEAN: Meaning about something beautiful, or something they want, or something they want to engage.

ELIAS: No.

JEAN: No?

ELIAS: No. Definitely not. If it is something that enhances them, they don’t have mind chatter about that – they simply do it. (Pause)

JEAN: So the question you’re still asking me is, what would they have – or do they NOT have mind chatter?

ELIAS: They do. They do. Not frequently, but they do.

JEAN: Wow. (Pause) So that’s a big piece, is addressing to the mind chatter?

ELIAS: I would express yes, definitely. Let me express to you, what an individual of that station would have mind chatter about would be something that would threaten their station; therefore, scandal.

JEAN: Ah.

ELIAS: That would be something that they would have mind chatter about. (Jean laughs) Therefore, there is not much that they WOULD have mind chatter about, because for the most part they wouldn’t engage actions that would be scandalous. But if they do, then they would have mind chatter.

JEAN: Interesting. (Pause)

ELIAS: But the significance in that is that most individuals that genuinely are or have been a part of the aristocracy, they are content in themself. They trust themselves; they are content with who they are, what they do, what they have; and therefore, they don’t HAVE much mind chatter.

JEAN: So, are you saying that a big piece for me is to learn to put my intention on what I’m comfortable with, like you’ve been saying for a long time?

ELIAS: Yes!

JEAN: In the moment.

ELIAS: To be trusting yourself, to be content with yourself in who you are. Which, what does that mean?

JEAN: Exactly. I was going to ask you the same thing.

ELIAS: An individual that is of the aristocracy: Remember what I expressed. They live their lives artfully. They incorporate a perception of the world and themself in it as being very much a part of art. That is a significantly large part of their perception of life. Therefore, in that, they appreciate – and I would go so far as to say love – beauty. They love to surround themselves with beauty, they love to express themselves as being beautiful, they love to express life as being beautiful, and that is normal. It isn’t exceptional, it isn’t odd, it isn’t occasional; it is always.

Therefore, they express that in how they express themself, what they wear, how they present themself. They love beauty, and they love surrounding themselves with beauty and they love BEING beautiful. That is a lifestyle. They don’t do that occasionally; they do it every day.

JEAN: So, Elias, taking this specifically with me, what else can I do to move in that direction? You know, I’ve gone back and listened to some of the older sessions and some of the other things, and one thing I was just kind of astounded by recently is that just to go to the post office one day and then to the car shop the other day, I decided to dress up nicely, just in what I had.

ELIAS: Yes.

JEAN: And wear my hair down, wear nice earrings. And it’s amazing, because it’s true. You feel differently about yourself, so you project a different energy.

ELIAS: Precisely. Yes.

JEAN: And people honestly respond. Like I had in the post office one guy run to get the door for me. (Elias chuckles) And I was purposely thinking, “How would an aristocrat walk?” and you find yourself walking more upright, with your shoulders back, with… I can channel that so well, because I’ve been around so many of them.

ELIAS: Yes. If someone ran to open the door for an aristocrat, they wouldn’t blink at it.

JEAN: Yeah!

ELIAS: Because in their reality, in their world, that is normal because they are important. They don’t question that. They also don’t expect it; they merely ARE. Therefore, they aren’t surprised if someone runs to open the door for them. In that, it is normal. That is their normal. They rise in the morning, they adorn themselves in their clothing and their jewelry and whatever they choose in how to present themselves. They do it in an artful and in a beautiful display, and they don’t have to have a special occasion for that; that is what they do every day.

And how do aristocrats express themselves in daily life, even in relation to their clothing and what they wear? They change their clothing several times throughout the day, because they dress appropriate to what they are doing. They dress in certain manners for meals. They dress in other manners for socializing. They dress in other manners for engaging in different activities or running errands. But EVERY way that they dress is beautiful. It is never sloppy, it is always tasteful and it is always artful, because that is what they are. Even that one aspect, that one expression of what they wear is an interesting display. That can be an interesting study of aristocracy, is that they change their clothing to match what they are doing.

JEAN: Mm-hm. And Elias, what can I do more now? Because I don’t have the clothing, and I do what I can with what I have.

ELIAS: That is enough.

JEAN: Okay.

ELIAS: And that is an immense part of it all. That piece of “It is enough.” (Pause)


SESSION 20210715 excerpt
“Building an Aristocratic Expression”

Thursday, July 15, 2021

Participants: Mary (Michael) and Jean (Lyla)

ELIAS: But I would say that this is a significant reason why I have been expressing to you about building, and beginning small. You keep moving in this direction repeatedly of what you think you want, and you keep expressing the justification of that in relation to this identification of having an aristocratic personality—and you keep missing the point!

An aristocratic personality isn’t the definition of rich and famous. An aristocratic personality is not synonymous with money and things. It doesn’t mean you have this enormous house and this tremendously expensive car and tremendously expensive clothing. It is a mindset. It is a personality expression. Your personality is not expressed through things and money; your personality is expressed in behavior. That doesn’t mean that you shouldn’t, or can’t, want expensive things. That doesn’t mean that it’s bad and that you shouldn’t move in the direction of having expensive things, but you’ve already moved in that direction, you’ve already expressed that in your life and observed where it led you.

Now, I’m not saying to you—and I never have—that you can’t or you shouldn’t want those things again; but what I am saying to you is how you create them should be different.


SESSION 20210831 excerpt
“The Difference Between Aristocrats and Socialites”

Tuesday, August 31, 2021

Participants: Mary (Michael) and Jean (Lyla)

ELIAS: Now, I will also express a piece of information that this individual, Gloria [Vanderbilt], was not an aristocrat. [She] was a socialite.

Now, this is an important point that I will offer presently, is that this presently is a confusion for many individuals now that have that aristocratic personality, that they have this perception and this confusion that an aristocratic personality is the same as a socialite, which would be someone such as Gloria Vanderbilt – which, a socialite does incorporate significant money, that factor of wealth, that elitist expression, that difference in relation to society, and is very concentrated upon their social status. This is a very significant difference and point in relation to aristocrats; that, yes, some of them have incorporated significant wealth, and some of them have also incorporated significant status. But many of them don't. And in that, there is a significant difference between the socialites and the aristocrats.


SESSION 20211101 Excerpt
“Why the Aristocratic Personality Is Triggering to Others”

Monday, November 1, 2021 (Private/Phone)

Participants: Mary (Michael) and Jean (Lyla)

JEAN: And Elias, the session I kind of want to refer back to was a couple of years ago, and I call it “The Dread.” It was a powerful, powerful session. It was about three years ago. And I understand the aristocratic personality. You know, I’m still working on that. But how would you define aristocracy?

ELIAS: (Pause) I have offered that previously. I’ve explained that to you.

JEAN: Okay.

ELIAS: And in that, I would express that they are people that (pause) have a strong sense of self and themself in the world.

JEAN: Mm. Okay.

ELIAS: Having an appreciation of themself in the world, also having a sense of importance and that they are important because they are significant in relation TO the world. They’re generally flamboyant, but they are people that have a strong sense of connection to the world around them and a strong sense of almost responsibility to the world around them.

JEAN: Okay. Where I kind of want to go with this is… Because it’s interesting, because people still use the term “aristocracy,” at least today, when I think sometimes they mean more like the upper class or the nobility. Would you agree?

ELIAS: I would.

JEAN: Okay. That’s always the tough part. But here you said in the session, I expressed in the direction of the aristocracy and I became that for a while, but it wasn’t quote-unquote “acceptable” because of my upbringing. So when you say that I expressed that for a while, but then I made it all go away, you weren’t necessarily talking about the people I was interacting with. Or was it more how I started to perceive myself?

ELIAS: That.

JEAN: Ahh. How I perceived myself. Okay, that clears up a lot of it, Elias.

ELIAS: I would say that that is much more of the situation, because in that, it was a matter of recognizing that how you perceived yourself was not necessarily acceptable.

Remember: I would say that aristocracy has a definite sense of their own importance, because if you are someone that, let us say, is in service to [inaudible – perhaps “a lady”?], in a manner of speaking, you would have some recognition of your own importance.

JEAN: Right.

ELIAS: That you are important, and you are important because of your role.

JEAN: Okay. Well, let me ask you this, Elias, because this is starting to clear some things up. I was expressing that for a while, but you said at a point then I would develop a spiteful behavior because I didn’t deserve it, and then it all went away. Can you explain that a little bit, what I was doing? And the other thing is, is it not fair to say that having the aristocratic personality really TRIGGERS people?

ELIAS: Yes.

JEAN: I mean, even to this day I’m having to deal with it triggering people, correct?

ELIAS: Yes.

JEAN: Yeah. Yeah. I was saying—

ELIAS: But a significant piece of that is that self-importance. Because, let me express to you that what people have difficulty with and what creates somewhat of a conflict – because they don’t understand – is that with an aristocratic personality, the person has a definite sense of their own importance, but then they also generally express in a manner that is somewhat humbling, in a manner of speaking, because their genuine expression of self is in service, in a manner of speaking; caretaking.

JEAN: Yes. Yes.

ELIAS: But – now, here is the piece. One part is that for the individual themself, that caretaking aspect many times is mis-expressed. Meaning that that sense of caretaking is about community, but many individuals turn that into caretaking of a person, which is a misuse of their natural expression, which is understandable. And the other piece is, these two pieces of having a sense of self-importance but also expressing that humility, how that is interpreted by other people because they don’t understand, and those two expressions seem to be in opposition to each other. They are not, but they seem to be, and most people don’t understand how those two pieces can actually be expressed together and be in harmony with each other.

Therefore, generally speaking, how other people respond is their interpretation is that the person is being ingenuine.

JEAN: Wow.

ELIAS: Because they notice the energy of self-importance, because that’s something that is very difficult to disguise. And therefore, that’s an energy that people, in a manner of speaking, pick up on very quickly. They don’t always define it in that manner, but they notice it. And then they notice the actions of the person and how the person speaks and how they express themself, and that piece of moving in the direction of humility in association with service, that seems inconsistent to most people in relation to the individual’s expression. And therefore, then they perceive that individual as being ingenuine and it irritates them.

JEAN: Ah. And I’ve encountered that in my life.

ELIAS: I have no doubt.

JEAN: Yeah.

ELIAS: I would say that for the most part, it is likely that EVERY individual that has an aristocratic personality but isn’t in a previous time framework and isn’t in an expression of being well off or wealthy or in the upper class, which many aristocrats have been, but the same as there are many individuals that express in different capacities that don’t necessarily have to do with their class status. You can find a musical virtuoso in the poorest of communities, in families that are entirely not nurturing, and in that, it has nothing to do with their economic status or their social standing.

And in this, I would say that aristocrats for a time, for I would say perhaps three centuries or maybe four centuries, were recognized in association with social and economic status. But that’s a small fraction of time in relation to all of your existence, or all of your history. But it’s a time framework that was noticed and seemed more obvious, or that these people stood out more and they were noticed more than at other times. In that, that’s part of the reason that they became associated with wealth and privilege or even nobility – which, the nobility not so much, not as much as wealth and privilege.

But I would say that in this, the piece that is difficult for people in the present time framework is this piece that other people don’t quite understand and have difficulty reconciling to themselves how an individual can be expressing that self-importance but also be expressing genuinely in relation to service to community.

JEAN: Okay, Elias, I think I’m starting to get it a little more. So when people react then, it’s not necessarily that I’m projecting always a bad energy or something; they’re just reacting to how I would express. But I would then do the associations with my childhood of “Oh my god, I must have just done something bad because look what they’re doing.”

ELIAS: Yes.


SESSION 20211223 excerpt
“Expressions of Aristocratic Personality May Vary Between Cultures”
“It’s About Your Personality, Not What You Like or Don’t Like”

Thursday, December 23. 2021

Participants: Mary (Michael) and Vivienne (Eliza)

VIVIENNE: I do want to ask, because the whole issue of aristocracy has been trending lately, and I was wondering if my experience has been different as an aristocratic personality here in the UK than it was in Canada. I was wondering if that was to do with the equality issue that may be more pronounced in maybe Canada and the US, and possibly the fact that class system still exists and is recognized here in the UK, or IS there a difference?

ELIAS: I would say yes, there is a difference, because experiences are different. Different cultures create difference in experiences, and therefore yes, that would express a difference in your associations with aristocracy. I would say that it doesn’t change the personality type, but how it is expressed may be different.

VIVIENNE: What I was thinking is that I found it personally. I found it more problematic when I was in Canada – I didn’t know what it was at the time, but thinking back on it – than I do here.

ELIAS: [Inaudible] also?

VIVIENNE: Well, I don’t know. I felt more uncomfortable expressing it there, I think because it was often remarked upon but in a kind of derogatory manner. It was often questioned a lot, but here I’m more relaxed about it and don’t feel concerned about it or judged about it, shall we say, the way I did feel when I was in Canada.

ELIAS: And what would the expressions be that you felt judged about?

VIVIENNE: The way people often questioned why I dressed the way I did, or why I did the things that I did – you know, It seemed to raise eyebrows. Like they would ask me, “Why are you doing that? Why do you do that?” (Laughs) Nobody asks about…

ELIAS: “Why do you do” what?

VIVIENNE: Well, I remember being asked why I dressed the way I did. Also, once I was helping a friend get ready for a party and then people were remarking on how I was organizing the food and doing things like that. They thought it was sort of maybe a bit silly. I mean, I did it anyway, but they sort of thought, “It’s not important. Why are you doing that?” But it’s how I was brought up, and I like doing it as well.

ELIAS: Very well. Yes, I would say that yes, that in relation to different cultures, you might express differently. Now, I would say, as I expressed, that doesn’t mean that your PERSONALITY changes, and it doesn’t mean that you necessarily STIFLE yourself; it simply means that you would likely express somewhat differently in relation to the different cultures.

VIVIENNE: Okay. Okay.

ELIAS: You have perhaps spent a considerable amount of time in England.

VIVIENNE: Yes.

ELIAS: And therefore you have adapted to that culture, and with that, it has allowed you to move in a certain direction of how you express yourself in your personality and to perhaps feel freer and more natural.

Now, I would say that you may have expressed that somewhat differently in a different country, but that wouldn’t necessarily mean that you were stifling yourself. It might seem to be that from the perspective of what you are accustomed to NOW, but if you had been engaged in a different country consistently for most of your life, then you would have adapted in a manner in which you would discover other expressions in relation to your personality and what would be natural to you.

VIVIENNE: Okay. Yeah, that makes sense. Never really having spent too much time in Canada on the whole but having spent more time abroad, and then my mother’s English influences as well.

Okay, and then the other curiosity I have is, if Princess Grace was NOT an aristocratic personality, why do we think she was? I mean, we feel she was, but you said to someone that she wasn’t, so why is she not, I guess is the question?

ELIAS: Who is “we feel that she was”?

VIVIENNE: Well, I feel that she was, and at one point…

ELIAS: And what is your criteria for that?

VIVIENNE: Well, she was certainly different from other members of her family, she was different from her culture of origin, she was very interested in the arts. I don’t know, I just felt she conducted herself I guess in my idea of an aristocratic manner.

ELIAS: I would say that people can conduct themselves in a manner of elegance and can be interested and appreciative of art, and that doesn’t necessarily mean that they have an aristocratic personality.

VIVIENNE: Okay.

ELIAS: They may not fit with certain elements of their culture that is their culture of origin, and they might fit MORE so with a different culture. In that, that could be expressed for a myriad of reasons. It could be expressed in relation to what is very familiar to them in many of their focuses, and it could be that they have more of an affection for a certain culture in your world, or that they appreciate a certain culture in your world more or are more familiar with it. Or, it might not have to DO with something such as that. It might be more associated with what their interests are, or simply how they express themself.

And in that, I would also say that there could be factors in relation to other aspects of personality types, such as being an introvert or an extrovert. That will also influence how an individual expresses themself.

VIVIENNE: Okay.

ELIAS: Therefore, there are many, many, many different reasons, and in that, I would say that this is the piece that I repeatedly am reminding all of you about, is that this is a PERSONALITY type. It isn’t necessarily a matter of what you like or don’t like.

VIVIENNE: Yeah.

ELIAS: It’s a matter of personality, which is part of your identity. And in that, I would say that if you look at other people, and you look at them from the perspective of their personality, it may be an interesting exercise for you to engage, to attempt to identify what is it about their expressions that define their personality, or are associated with their personality.

That may actually be helpful to you in defining this piece about an aristocratic personality, that it’s not what you’ve learned; it’s not what you’ve been taught; it’s – [audio cuts off]

ELIAS: Continuing!

VIVIENNE: Please.

ELIAS: Therefore I would say to you that this can be helpful if you are able to look at expressions more in relation to the, in a manner of speaking, essence of what the person is – or who the person is – rather than what they’ve learned, what they’ve been taught, what they’ve accumulated through their experiences, or how their experiences have influenced them, but looking at them from the perspective of their personality, as I expressed, which is as basic to you in your identity as your gender is.

VIVIENNE: Could you just define personality for me again, please?

ELIAS: Your personality is that aspect of you that is uniquely you and how you express that in your physical focus.

Now, in that, there may be certain traits in your personality, such as an individual that is an introverted personality. This doesn’t mean that this person cannot be social, or wouldn’t ENJOY being social and that cannot be in considerable social situations, or be in situations in which they may be in large groups of people. That doesn’t necessarily mean that they would be INVOLVING themselves in large groups of people; they could be, or they might not be, BUT – that that person also requires time to regenerate themself, that for an individual [inaudible] personality, it requires a lot of energy for them to be engaging with other people in social situations or in groups of, let us say, more than three people. It’s draining on their energy, meaning that it’s not that they don’t have enough energy – because all of you have an endless supply of energy – but that they feel depleted in their energy because it requires effort on their part to be engaging. Therefore in that, this is not something they’ve learned, it’s not something they’ve been taught, it’s not something that they’ve acquired through their experiences through their life. It’s something that is basic to their personality, their identity, who they are and how they express themself.

This is what your personality is. It’s in your manifestation. It is the expression of who you are and how you express yourself naturally without any learned or acquired behaviors.

Now, that doesn’t mean that learned and acquired behaviors don’t INFLUENCE what you do and how you express yourself – of course they do. But you have a basic, essential part of you that is your identity, that is you, and how that is expressed is your personality.

©2014-2021 Mary Ennis. All Rights Reserved.

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Copyright 2022 Mary Ennis, All Rights Reserved.