Examining Behaviors
Topics:
“Examining Behaviors”
“Choice and Value Fulfillment in the Focus”
“Thinkers versus Surface People”
“Energy in a Haunted House”
“Observing the Subjective and Objective in Choice in the Moment”
Tuesday, January 13, 2026 (Private/In Person)
Participants: Mary (Michael) and Jean (Lyla)
ELIAS: Good day!
JEAN: Good day, Elias.
ELIAS: And we meet again.
JEAN: And we meet again.
ELIAS: And how have you been proceeding?
JEAN: I have been… It’s been very interesting. I have been proceeding well noticing what you asked me to notice, the absence of things, and I’ll list my accomplishments here.
ELIAS: Excellent.
JEAN: One, I never discussed with you about OCD. I just forgot, but the OCD behaviors are ‘way down, I’ve noticed.
ELIAS: Excellent.
JEAN: Perception changes, perceptions towards enough now. Even dirty dishes in the sink, instead of being annoyed I’m like, “Oh my god, the food was so good and I’m so grateful to have it.” And even when I drop things on the floor, instead of that spark, you know, that “UNH!” of annoyance, this is… I’m going to call… I’ve had a lot of ghost triggers, where I feel it was a trigger in the past but it’s so light it’s just like a tap. And I’m like, it’s the charge isn’t there. And it can be anything, like dropping something on the floor or even something Jared or somebody else will do that used to trigger me.
Here’s another big thing, and I think – I’ll let you say. Being able to throw things out. I remember one time you told me years ago that there was so much trauma that I haven’t had an overdeveloped sense of empathy, to a fault. And with food, let’s just say with food – and granted both my parents went through the Great Depression – or any other item, I feel guilty about throwing out anything because one, that’s wasteful, and two, this sounds just so bad, I feel like I’m not honoring the food. Does that make sense?
ELIAS: Yes.
JEAN: It’s just like cutting down, yeah, Christmas trees. I get so upset. I’m like it’s so dishonorable just to cut something and then throw it out. And so it’s this overdeveloped sense of everything needs to be honored. What is that about, Elias? Because I know one of my desires is valuing all life, but it goes to a point where it can be debilitating.
ELIAS: Correct. Correct. Anything in excess, anything excessive, even if it’s something good, turns against you and becomes something not good. And in that, even things that are good can turn in a direction of that not-enough. That the honoring of things or the what you perceive to be dishonoring of things, you can turn it into not-enough. It’s simply another version of it, that using the example of a Christmas tree and that this is a living thing and that it’s cut down to use for a certain amount of time as a decoration and then it’s thrown away but in that, it’s no different than cut flowers.
JEAN: I’ve always wanted to ask you about how does a flower feel about being cut.
ELIAS: It depends. Flowers serve a purpose for a plant and in that, they’re actually meant to be disposed of by the plant. Therefore a cut flower actually (chuckles) helps the plant to grow bigger. Therefore how does the plant feel about cutting its flowers? I would say about the same as a sheep before it’s shorn. Not shoring a sheep creates actually a disability for them. It’s actually harmful to them. But their wool will keep growing and keep growing and keep growing until it actually disables the sheep. Therefore flowers are not much different from that, and Christmas trees of whatever variety there may be are specifically grown for that reason, to be harvested. Just as anything that you harvest in the fall as food. It's no different.
In that, what you harvest for food, you plant close together. Therefore it requires you to harvest it because it’s too compacted. The trees that they grow for Christmas trees are very similar. They grow them very close together so that they don’t have room to grow taller. Therefore if they’re not thinned, which that’s what they do, they thin them, they cut the tallest ones and let the smaller ones grow, and in that, if they’re not thinned, then they’re not going to grow properly and that actually is harmful to the tree.
Therefore it’s… It’s not the same as culling trees from a forest. It’s not the same as felling trees in great forests or rainforests. That’s different. Those trees will cull themselves, and they generate certain types of seeds that are difficult to actually plant. Therefore the animals that eat those seeds and are messy and drop seeds or birds that drop seeds, most of them won’t take root because the shells are so hard that they’re meant not to grow.
Nature has all types of tricks in what to do to move in a direction of the most productive, in the most beneficial manner in relation to ecosystems. Plants that are planted for intentional purposes, not plants that simply naturally grow in a certain place, they don’t incorporate the same, let’s term it “feelings.” It’s different in farm-raised plants. And therefore when you think about things such as that or when you think about being wasteful with food – now; wasteful with food is different than being wasteful with plants, because those plants are grown for that purpose. And in that, you’re, you’ve been taught an “in general” perception of wastefulness, rather than actually looking at each thing for what it is.
JEAN: Right.
ELIAS: And that encourages you to move in an excessive direction, which then turns it into a not-enough thing again, that “If there was enough, we wouldn’t have to do this.” In this, the piece about food is different. That, in many countries and many cultures in your world, for generations and generations and generations people have been taught to overstock. In your present time framework and in your country, it’s looked at as part of the culture of abundance to overstock with food. You over-purchase. You purchase things that are perishable that are more than you can consume, and that creates the wastefulness.
When you look at wastefulness in your home and what you’re throwing away, that’s an indicator to you not to judge yourself but to take that as information: “I don’t need to buy that much the next time I visit the grocer. I can gauge how much I need to buy by what I see that we eat.” And I’d say that there’s nothing wrong with stocking your pantries, but what is in your pantries is much, much, much less perishable. And even that, I’d say that your pantries likely wouldn’t be very full if you weren’t consuming processed foods. But in relation to whole foods, yes, it’s significant to have available the different types of food groups for you to consume, but it’s also important to look at that while you’re shopping in your stores, to think about what do you already have, what do you likely consume in a certain period of time in relation to what is perishable, and then not to purchase so much.
JEAN: Right. Right. And it gets to the point though that for me, it was… It’s like if I cooked an egg and I didn’t want the rest of the egg or something, I would just beat myself up and feel like I had to eat it or consume it. Otherwise, I’m not honoring the life.
ELIAS: No.
JEAN: That’s where I would go. But otherwise, I keep a pretty bare, bare kitchen.
ELIAS: What I would say to you is, this is the reason that people pray—
JEAN: I do.
ELIAS: — before they eat.
JEAN: I do.
ELIAS: And in that, it doesn’t matter what the prayer is. It’s honoring where your food came from. If you can’t finish it or you don’t want to finish it, there’s nothing wrong with that. You’ve already honored where it came from.
JEAN: And that was my other question. With the budget that I have right now, I try to buy especially meats that were humanely raised, certified, but you always can’t if you go out to eat and stuff like that.
I just pray for the food.
ELIAS: Yes.
JEAN: I mean…
ELIAS: Yes.
JEAN: Okay.
ELIAS: Precisely.
JEAN: All right. Because what I want to talk about, we’re going to move on. Other examining behaviors such as, “I’ve got to clean the sink before something I really want to do is done.” (Elias chuckles) That gets back to my mother and things like that. I don’t do that. Being on time for everything, or before you even…. Way before something starts being there. I don’t do that anymore. But at the same time, Elias, there’s just been a flood of deep, emotional weeping and avalanche of feelings and just… This goes into my sister again.
ELIAS: Hm. How so?
JEAN: Okay. So the last I talked to you, she was in the emergency room and all her bloodwork and MRI’s and stuff came back and it’s acute onset of dementia. And (sobs) she’s been given less than a year to live, and it’s hit me pretty hard.
ELIAS: And that might be surprising.
JEAN: Yeah. I wrote… Well, they finally found her a home to go into for these, a lockdown home, but she’s still attacking people. She’s going through the other people’s possessions and throwing them into the courtyards. She thinks she’s there during the day, that she’s been hired to take care of the old people, which she loved old people, but then she gets belligerent when they don’t let her leave to go home. And she attacked a nurse and scratched her face, so now they have to hire a private nurse to be with her. And then my, her daughter, my niece, is trying to bring her home and have her have dinner with the family, and is thinking about trying to move her into her home and keep her during the night but send her to an adult daycare. I think they’re trying to do everything to avoid selling the house.
So… But it’s… This is what I wrote: “I shake when I think about my sister. I immerse into such a deep sea of emotions and when I surface, then I’ll have more of a realistic side. I hardly have any fond memories of her, but I know we have many focuses together and at some level there’s such a deep, passion and even love for her. I know at some level she had such a tremendous capacity to love and the same with my brother.”
And I just want to know what I’m experiencing. Because I know… You know, I’ve gone back and read about emotional communications, and something doesn’t happen and then you have a reaction with an emotion. It’s a statement. So what’s the statement? It’s just a compassion?
ELIAS: You already know.
JEAN: Just a compassion and love, or…?
ELIAS: I would say take out that word “just.” It’s not to be minimized. Regardless of whether you were close, and regardless whether she was actually kind to you or not, it’s a family member and children are taught that family is extremely important and that it’s important to love the family members. Therefore you learn to love them. And some members of the family you might not learn that, and some might surprise you, and that you have learned that.
And I’d also say that in, in doing the work that you’ve been doing, it brings you into an awareness of that interconnectedness and an awareness that your siblings likely had more trauma than you and that brings the compassion, and it emphasizes the love that you learned and it actually makes it grow. That’s what you’re feeling. That’s what you’re experiencing. The love is not necessarily a feeling, as I’ve expressed, but what moves with it is that affection, and affection can very easily move together with compassion, especially if it’s someone that you have known for your entire life. Therefore I’d say that that’s what you’re experiencing. You’ve been given information that there’s not much time for this individual to be continuing in physical focus, and that’s difficult. And it’s especially difficult when you feel that affection and that compassion for the other individual and you know that they can’t receive it. Therefore it’s something that you have to sit with and that it has to be enough that you feel that and that you’re aware of that, and that it doesn’t have to be reciprocated, and it doesn’t even have to be received.
That’s a big lesson, a very big lesson because this is something that people automatically expect. They expect that when they feel something, that first of all they can express it. Then next, that it will be received. Then next, that it will be reciprocated. If you love someone, you expect to be able to express that you love them, and that the other individual will receive that. That doesn’t always happen, for a myriad of reasons. This is only one reason and one situation, but it’s an important lesson to actually take in and be able to genuinely accept, because it will come to pass in different situations that what you love doesn’t necessarily love you back.
JEAN: Right. And (pause) you know—
ELIAS: Or doesn’t know how.
JEAN: Yeah. Yeah, because that was always the issue with her, is in growing up and even now, it’s just, “Jeannie, I love you, I love you!” and just this heartfelt compassion, and then she turns around and (smacking her hands) it would be a slap in the face or a stab in the back or take away something she gave me. But anyway, I don’t want to go down there. I don’t want to get myself involved, and you and I have talked about that.
I guess where I want to go with this is a discussion, like I’m devil’s advocate with you. I’m not being combative or something, but we had talked about differences. And I understand when we talk about differences that it could be differences between beliefs and guidelines. Then there’s differences, you said, of yourself, how you change in accepting. But I guess… It’s hard to explain. I want to expound upon the perception that we talked about of a victim. And you had said… I’m still mixed about perception of victim versus choice. And I look at my sister, and you’re trying to get, to say she was making these choices all along. And I especially want to get into: “keep in mind that she was making choices to head into dementia her whole life.”
And the only way I can come to terms with choice or not being a victim is you have to look at differences, I think, from the perspective of essence, is that we chose to come down in certain time periods and that was a choice. Was that a choice of essence or the focus or both?
ELIAS: Both.
JEAN: Because this was a tough time period to come down into, the 1960’s. She was—
ELIAS: Every time framework is challenging (chuckles) to come into in your world.
JEAN: It is. And I think I have the perception that every focus should live to their ultimate best. It’s hard for me to accept that she came down here. She was Sumari/Vold, definitely the pot-stirrer. You know, the activist, the changers, and then that Voldness. And you told me that she had an intent to explore extremes. Was her desire something like to elicit and explore emotional reactions in others? (Laughs)
ELIAS: Your desire only has to do with you. It doesn’t have to do with other people.
JEAN: Hm. So was it within herself or something? Exploring extremes as an intent. (Sighs)
ELIAS: I’d say that her desire in this focus has been to survive and discard. Meaning that in her survival, she doesn’t have the desire to survive and thrive, such as Michael. Her desire was more to survive and then move through a maze and to discard whatever she could that she was surviving through. Therefore in a manner of speaking, to throw away whatever she could to clear her way in relation to surviving.
JEAN: That’s amazing. That’s a tough… But that influences—
ELIAS: Not everyone has a desire or an intent in relation to what you think or to, to be successful or to be happy. There are many focuses, I would say just as many focuses that have nothing to do with being happy as there are for those who do have that as an intent or a desire. It’s a matter of recognizing and reminding yourself – which is difficult, I grant you – that each individual is not the only focus. And that there are many, many, many more of each of you that are exploring very differently, but that doesn’t mean that each of you doesn’t have many other yous of you that are exploring considerable discomfort.
JEAN: Well, let me ask you this then. If she had not had the trauma growing up, how would her life have turned out differently? Or could it have?
ELIAS: What I will say to you in relation to that question is that that’s a useless question.
JEAN: Okay.
ELIAS: Because that’s not what she chose. Therefore there is no “What if?”
JEAN: Well, let’s talk about how she was not making intentional choices.
ELIAS: That doesn’t mean that she’s not following her desire.
JEAN: Okay. What choices was she making all along that was leading her in this direction?
ELIAS: Oh, it’s very obvious that she was making choices to survive, but in that survival she wasn’t moving in directions that… that she was keeping and honoring. She was throwing off and throwing away. She was grasping onto things, even physical things.
JEAN: Yes. Yes.
ELIAS: Grasping onto physical things temporarily, which aided in that perception of surviving. Grabbing onto whatever she could, to survive. But then it’s useless. Therefore throw it away to clear a path for the next step in survival. (Jean sighs) Nothing incorporated any permanence with her. It still doesn’t, which is the reason that she throws things away, or she throws other people’s things away, or she throws her children’s things away. Anything that moves in her way for that survival is useless and requires being thrown away, eliminated, even if it’s something such as compassion or affection or love. If it’s in her way of surviving, then it’s useless. That’s her direction. It’s always been her direction. And therefore in that, it doesn’t matter what life choices that she made such as getting married or going to certain schools or having a certain career or having children. Those are the things that are expected of the individual. Those are the things that she was taught were expected for her to do, so she did. And she expected herself to do those things because it was engrained in her, but through it all the survival aspect was always there. (Pause)
I would say to you the most difficult piece is when the individual themself has moments in which they observe their life and they’re not happy with it and they are disillusioned and they’re angry and sad about their lives, and don’t know what to do about it and ask what they can do different to make their life different, when this is the direction that they chose. And even when they ask, “Did I choose to be miserable for my entire life? Am I destined and doomed to be this for my entire life?” Yes. It’s difficult to express that to individuals.
(An interruption occurs as the dogwalker arrives.)
ELIAS: Continuing.
JEAN: Okay, I’m going to have to think about that a while, and as we go through sessions I think over time I want to talk like this about each of my family members.
ELIAS: Excellent.
JEAN: To get a very… an understanding. But here’s something else. I kind of want to go, you were talking in Ann’s session about the Jonestown and you said only ten people survived and nine hundred died.
ELIAS: Approximately ten.
JEAN: Approximately. So my question is: is a thinker more likely or less likely to even get involved with a cult to begin with?
ELIAS: Yes, although they do. Now; those that survived were not adults.
JEAN: They weren’t adults? They were children? How did they get out?
ELIAS: There were several of them that were already out, because they were sent to visit family members and therefore they hadn’t returned yet at the time that the event occurred. And there were a couple that there were disputes about, because not both of the parents were involved with the cult. And therefore they were temporarily already out, also. There was one that survived. That was traumatic.
JEAN: It was a thinker that survived the poisoning? Did they completely recover?
ELIAS: No, didn’t take it.
JEAN: Didn’t take it? Did you say that was traumatic because they saw the other people die? Okay. So let me ask—
ELIAS: That one didn’t take it because that individual’s mother didn’t give it to them.
JEAN: Oh my god. But did she ask him to lay down as if he were dead? So, oh my god! But there’s no accident that they were all thinkers that survived?
ELIAS: Correct.
JEAN: So there was an energy. It’s no accident that they were visiting their parents. It’s just amazing how—
ELIAS: Children make choices also. People forget that, that you were making choices when you were a child and other children are making choices also. The factor that you’re a child doesn’t exempt you from making your choices.
JEAN: Wow. So let me ask you this, because I’ve heard different things. What is the ratio of thinkers to surface?
ELIAS: Approximately 25:75.
JEAN: That’s what I thought.
ELIAS: Yes.
JEAN: And then I just want to look back to… You look at the Jewish in the concentration camps, but there was a period of time when they could have made the choice to leave but a lot of them just stayed. Does that have to do with thinker/surface? I know culture played—
ELIAS: Not entirely.
JEAN: Culture played some.
ELIAS: Yes, culture did play into it, and (pause) a lot of them simply could not accept and believe that they would be exterminated. They simply could not fathom that that was even possible, or that it would even happen.
JEAN: But it did happen and so could you say then that their value fulfillment was up, for each individual?
ELIAS: Oh, definitely. Definitely.
JEAN: That’s still so hard to wrap my mind around, with natural catastrophes, tsunamis and earthquakes, the people that die. How can there be a congregation of people whose value fulfillment is up? That…
ELIAS: Each one is expressing their value fulfillment in a different manner, but I will say that it’s not uncommon for groups of people to disengage at the same time in relation to a group reason, and that each individual’s value fulfillment would play into that.
JEAN: Okay. Okay. (Elias chuckles) These are things… Doesn’t everybody think about this? So when you were telling Christina that you can move an energy deposit outside the house—
ELIAS: Yes.
JEAN: What happens to it when it goes outside the house?
ELIAS: It dissipates.
JEAN: It dissipates. So if you… Okay, I just want to tell you a story. So I lived in a home in Kentucky with the man I was dating at the time, a mansion. There was an original house built there, like 1820. It burnt down and this one was built in the 1880’s, 1890’s. It was in the same family, and there was a lady there from the same family, I guess in the 1940’s or 50’s, that died in the house. And I think they had, if I heard correctly, they had to shoot her dog to get near the body or something. Well the house was haunted throughout many different people living there, and some people couldn’t even stay in it. One gal, I heard her say that when she lived in it, ten years before I did, she would be downstairs singing a song and someone upstairs, the ghost, would sing back to her.
And then when I was living there, my boyfriend who managed the farm where I was, things would happen like pictures would come off the walls, furniture would go across the rooms. He woke up one night to hear water running in a back part of the house no one was living in, and the bathtub was filled with hot water. I was there one time and an air conditioner came on in a room that never, didn’t have anybody in it. And then at night when his dogs would come in, they’d just start howling because they were put in the kitchen and pots and pans would be rattling all through the house. So was this an energy deposit? Or was this someone in objective imagery that had remembered her death, playing? Oh, the doorknobs would turn all the time.
ELIAS: And I would imagine that you have had conversations with your friend—
JEAN: Oh, yeah.
ELIAS: Christine?
JEAN: Yes.
ELIAS: And—
JEAN: Yeah. (To Mary’s dog) Come here, sweets. (Elias chuckles) And I’ll listen until she comes.
ELIAS: (Chuckles) Very well. (Chuckles) Very excited. (Chuckles) Very excited. (Laughs)
JEAN: (To Mary’s dog) Here you go.
ELIAS: Very well. I would say that, as I have expressed to her, situations in which you look at these types of things and express that there is a haunting, there can be expressions of apparitions and there can also be expressions of energy that are directed by an individual that has died and has remembered their death. But remember: doing anything with physical manifestations—
JEAN: Takes a lot of energy.
ELIAS: Yes. It requires a lot of energy. Therefore, what is noticed in relation to all of the pots and pans and doorknobs and all of the—
JEAN: Bathtub water?
ELIAS: Bathtub water, moving objects, all of that is generally expressions of the people’s energies. And let me also express to you that even if people don’t know anything about it, it’s never an accident which people are drawn to certain places because their energy will interact with it, that they will interplay with the whole scenario of the haunting. And an individual that wouldn’t interplay wouldn’t be drawn to it.
JEAN: Am I the type that would interplay?
ELIAS: Of course.
JEAN: Okay.
ELIAS: Who are you speaking to? (Both laugh) I’d say this one would rather be with you.
JEAN: Okay.
ELIAS: But in that, yes, of course you would. And I’d say that if someone saw an apparition, that would be legitimate and genuine. The hearing of the voice singing back to someone, that’s also legitimate. But that’s about as far as it would go with the actual ghost, so to speak, the actual individual and their interplay with the physical area and people and even that would require a tremendous amount of energy. It takes less energy for an essence such as myself because I’m in a different region of consciousness. These individuals are still in Regional Area Two. They haven’t even moved through transition yet. Therefore it requires a lot of energy for them to interact.
JEAN: So with this house, was it a combination of interacting with energy deposits and Mrs. Alexander in objective imagery that had recognized her death?
ELIAS: Not energy deposits, no. I’d say that for the most part people wouldn’t notice the energy deposits, other than they may have felt some type of energy which reinforces their projections of energy, to make things happen in the house. But no, energy deposits don’t have any involvement of the person. That’s why they are termed to be a deposit, because there’s no attention of the person in an energy deposit. Therefore all that would happen would be if you walked through one, you would feel it – or many people don’t even feel it – but someone that’s sensitive enough would. But most of it has to do with the projection of the energy of the people that are in the house, participating with the idea of the haunting.
JEAN: So there really wasn’t anything?
ELIAS: The singing, yes.
JEAN: The singing, yes, but turning on bathtub water and turning—
ELIAS: No.
JEAN: That was our creation?
ELIAS: Yes.
JEAN: Wow!
ELIAS: Yes. All of that.
JEAN: Was our creation?
ELIAS: All of those physical manifestations, yes, were—
JEAN: That’s amazing.
ELIAS: — manifestations from the energy projections of the people that were in the house.
JEAN: So there… Is there really any house that is haunted?
ELIAS: No.
JEAN: No. So how do you deal with, if you buy a house or something and you create these hauntings? You just have to recognize that you’re doing it?
ELIAS: Yes. And address to, in many cases, the person’s own fear because in many situations, it’s their fear that’s projecting and creating these types of mischievous manifestations.
JEAN: So it was my boyfriend at the time that had fear?
ELIAS: Mm…
JEAN: Because I didn’t see him as a—
ELIAS: No. Not necessarily. I’d say some people, actually the majority of people, it is because of their fear. But that individual, no. I’d say it was more playful and that he simply liked the manifestations and liked the story of it.
JEAN: Okay. Okay. Wow.
ELIAS: (Chuckles) You’re a very powerful and inventive species.
JEAN: I know. (Elias laughs) I just… Elias, I just want to know so much more about how to work with the subjective awareness and create what you truly want and stuff, but I know I can’t skip shells. (Elias chuckles) You know? I guess the next step for me is just to address this with my husband and…
ELIAS: In the meantime, you can also be paying more attention to what choices you’re making at any given moment.
JEAN: Such as? Like be cognizant of what?
ELIAS: Anything.
JEAN: Anything.
ELIAS: You’re making choices every moment of the day. Therefore stopping in any moment and looking at “What choice am I making in this present moment?” or “What choice am I looking at anticipating my making, in this moment?” and “What influences that?”
JEAN: It… Just like I’ve got an orthopedic appointment and now I need to go back and have, I’ve got so many floaters in my eyes. I’m like, “Well, I don’t know how much the orthopedic’s going to cost so I can’t really make the floater in my…” And it’s like seeing that I’m making a choice not to do it, it’s coming down to the money, instead just do it.
ELIAS: Yes.
JEAN: And trust.
ELIAS: Yes.
JEAN: Okay, because that’s…
ELIAS: Yes.
JEAN: Yeah.
ELIAS: And in that, when you look at choices that you’re making, seeing the choice that you’re actually making, looking at what choice you’d rather be making, what is influencing the choice that you ARE making, looking at it genuinely, not in a black and white manner because you want to see the interplay of the subjective with the objective. They’re both moving together. Therefore using that as an example, you’re looking at: “This is the choice I’m making. I’m stopping myself because of money.” But then there’s this other piece that’s coming in and saying, “What about trusting myself?” That’s the subjective part of this. It’s bringing in another angle to the choices that you’re making. The objective is then expressing, “Maybe, maybe not.” And if you are allowing the subjective to move in that direction enough, then you move these two together in a choice, instead of this objective overriding the input and then the subjective putting that energy somewhere else – such as your hip.
JEAN: Oh. I wanted to ask you here, is the subjective/objective what you were talking about in the early sessions as the big dog/little dog?
ELIAS: Yes.
JEAN: Ah, so it’s listening to the little dog that comes in. Here’s something for you, you came up with. I found this. (To Mary’s dog, sitting on Jean’s papers) “Uh-oh! It’s under a puppy.” (Elias chuckles) You had said, “When you are accepting a belief system, you are merging both your objective and subjective awarenesses.” Can you explain that a little bit?
ELIAS: Acceptance requires both to be together, to be moving in a choice in a specific direction together, not splitting them. Therefore accepting a belief is a matter of looking at a belief and not looking at it as the enemy and something that you have to move around, or you have to get rid of, or that is harming you, or preventing you from something, but actually being able to look at any belief and belief system and recognize it’s neutral. It’s only how you perceive it that gives it that color in one direction or another. In itself, it has no color. It’s completely neutral.
JEAN: Okay.
ELIAS: Your entire lives, your entire reality, your entire universe is constructed of—
JEAN: Beliefs.
ELIAS: — beliefs. How it functions, how it operates, it’s all a matter of the construction of your beliefs. How your planet turns, how your sun and moon rise and fall, all of it. How your clouds move.
JEAN: It’s all beliefs?
ELIAS: All of it.
JEAN: It’s beliefs.
ELIAS: The factor that you’re tethered to your ground rather than floating—
JEAN: So by… With these big beliefs, like you’re talking gravity and stuff, accepting them, what does that mean? I mean they are… They’re not absolute? And by understanding what’s not absolute, does that mean that you can… you’re not tethered? And to what you can create?
ELIAS: You don’t have to be.
JEAN: That’s where I want to move.
ELIAS: It doesn’t mean that you are automatically floating above your ground, but it does mean that you don’t have to be tethered. It does mean that you CAN float, if you choose. (Pause)
JEAN: Okay. But then the whole concept of the acceptance just allows you so much more freedom and creativity—
ELIAS: I agree.
JEAN: That’s the bottom line.
ELIAS: I agree. That’s the point. Yes.
JEAN: All right. Elias, I don’t know where we are time-wise. I don’t know if I need my homework now or ask another question or…
ELIAS: You can ask another question.
JEAN: Oh my god. (Elias laughs) Helen of Troy imagery, you said it represented breakthroughs.
ELIAS: Yes.
JEAN: So historically speaking, what does that mean? What did she do that represented breakthroughs? Other… I can see she had perseverance.
ELIAS: Strategy. It’s an example of strategy and knowing your own position and then knowing the position of others, and being able to use that strategy to move in a direction that you want to accomplish. Therefore not having the obstacles, because your strategy will move you through whatever the obstacles are.
JEAN: And that’s doing this work?
ELIAS: Yes. For you, yes. I would say we can use your sister as an example of that also, in relation to her desire. And in that, she moves forward and she moves through the obstacles.
Now; that doesn’t mean that that’s the most efficient manner of movement. It is for her, because that has to do with her desire and her intent, but for other people that wouldn’t necessarily be the most efficient movement, unless you are in the military. But I’d say that it’s a definite, good example of being able to see your own position clearly, regardless of what it is, and then being able to see the position of those around you also clearly, and being able to use your own strategy in how to move in relation to being successful at what you want without bulldozing.
JEAN: Mm. Excellent. And do we have time for one more, or…?
ELIAS: Yes.
JEAN: One more. And getting back to we were talking about the crocodile handbags and fur and stuff like that, what about just regular leather goods? Like purses and shoes and stuff? When you think a lot of leather is leftover, so to speak, from food animals, how does that play into your purchasing decisions?
ELIAS: I’d say that that’s different, because just as we were discussing earlier in this conversation, except for the factor that there is a lot of excess in the forming of these animals and there are issues with the treatment of them, but I would say in relation to the purchasing of leather goods, that is using all of the parts. Therefore in your terms, not wasting the parts. It’s not as efficient as it was centuries ago, but it’s still an expression of not being wasteful.
JEAN: Okay.
(Audio excerpt ends after 1 hour 9 minutes)
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