Physical Manifestations as Communications
Topics:
“Physical Manifestations as Communications”
“Concentration, Tension, Pressure, and Relaxing”
“Beliefs and Associations with Money”
“Remind Yourself: ‘I’m Rippling’”
“How Do We Know What the Message Is?”
“Allergies: A Resistance to Interconnectedness”
“A Wave Analogy”
Sunday, April 11, 2010 (Private/In Person)
Participants: Mary (Michael), Dan (Zynn), Natasha (Nichole) and Inna (Beatrice)
ELIAS: Good morning!
GROUP: Good morning, Elias!
ELIAS: (Chuckles) And what shall we discuss?
DAN: Maybe Inna, start with your question about Misha?
INNA: Okay, I want to ask you about my son Misha. I think I asked some time ago, he gets some physical… I don’t know how to say it. It’s a migraine, but it’s not just a migraine. Sometimes when it happens, it changes his vision. The vision gets really narrow; he told me it’s like he sees a spark, and besides that he feels weird. He said he feels weird, he cannot respond, he cannot communicate... He shuts off, almost shuts off. And it can happen immediately. Like, he was doing a project, something in college, and suddenly he started feeling it come, and he is really fearful. He thinks something is wrong with him and he doesn’t know what to do. He thinks it’s something with his brain, and so on.
So, my question is, like we talked yesterday, it is a message, right? It is a communication. What is it? I asked him many times, “Do you understand the pattern when it happens, what triggers it?” He can't because it doesn't happen in some kind of a pattern, it’s not a logical pattern. He cannot figure out what it is. Like since he’s 7, and he’s 21 now, so it’s for a long… But since he’s in college it got more often. So he asked me how to stop it, and I said just relax, don’t be scared, but he said, “Oh, easy for you to say, but I’m scared, I don’t know what to do, how to stop it.”
So the question is first what is it and what kind of message it is. Second, maybe you can tell me if he does have some physical problem and we should go and check him out, and how to help.
ELIAS: You have not engaged a physician?
INNA: No.
ELIAS: And what has prevented you from engaging that action?
INNA: Probably it’s my belief, I don’t like to go to doctors. I mean, we did go to a doctor many, many years ago when he was 7 or 8, and he said it’s just a migraine and take a couple of pills and that’s it. So we never did see one. Should we go and check him out?
ELIAS: (Pause) I would offer that suggestion. That… Yes.
INNA: Do you think something is in his brain, something happening?
ELIAS: I would express the suggestion that you engage a physician. And… Let me express to you, yes you are correct, that every physical manifestation that you generate is also a communication, does incorporate a message.
Unlike emotional communications, physical communications can be more involved. They are not always; in some situations, there can be a physical manifestation, and it can be as easy and as simple to address as an emotional communication. But – in many situations with physical communications, individuals notice them but they do not always address to them. And in that, it is not uncommon for individuals to generate a physical manifestation which moves in waves, so to speak – that they may generate a physical manifestation and not address to it, and they may actually incorporate some different actions, not objectively being aware of what they are changing and therefore also changing their communication to the body consciousness. And therefore the symptoms may dissipate for certain time frameworks, or they may be less, or they may seem to disappear for a time framework and then reappear. The reason that they reappear is that the actual message was not being addressed to, and in that, an individual can begin to move into certain actions again and perhaps even generate those actions more strongly, and therefore the physical manifestation increases.
Now, the difference with a physical manifestation as a communication and an emotional communication is that if you do not address to an emotional communication, it WILL repeat, and generally speaking, it will become stronger; the signal becomes louder until the individual addresses to it. In some situations, if the individual continues and continues to not address to it, it can move into a physical manifestation.
Once an individual begins to generate a physical manifestation as a communication, this can become somewhat tricky. For the body consciousness will do the same action, it will continue to repeat and it will continue to intensify, but in relation to the body consciousness, when it is generating a physical communication, generally speaking it is generating a malfunction. It is changing the manner in which a certain aspect of the body consciousness is functioning, which creates a difficulty: a pain, a disturbance, an irritation. But as that intensifies and becomes stronger, it can develop into more significant manifestations and can develop into greater malfunctions and even into actual additional physical manifestations, which is what occurs when an individual generates a tumor, or a clot. They are creating an additional manifestation; it is no longer merely a physical manifestation of a pain, but they are creating an additional physical manifestation in the body consciousness. This is not uncommon if the individual continues to create a physical disruption with the body consciousness, and that can develop into other difficulties, for it can affect other functionings of the body consciousness.
In this, a very simple, easy example is an individual may create an allergy, and that creates a disruption in the functioning of the body consciousness and a mild irritation, or varying degrees of irritation. Now, if the individual continues, that can actually develop into physical displays such as rashes, or it can create infections and it can create constrictions of the breathing or the nervous system. And in that, continuing to not be addressed to, rashes and constrictions can develop into other manifestations in which you trigger other cells within the body consciousness to be activated that were not necessarily activated, and developing actual dis-eases that were not necessarily present previously.
In this, the connecting or common factor in what he is doing that creates this manifestation is he generates that more frequently and more consistently when he is more extremely concentrated. Now, understand, individuals can be very concentrated and very focused, but there are different actions that individuals generate as an inclusion in that at times, dependent upon the individual themself. One individual can be relaxed and also be very focused and very concentrated. Another individual, to achieve that focus and that concentration, may also include a significant tension with the body consciousness. To achieve that focus they may express a pressure with the body consciousness.
What the individual is actually doing is very similar to what individuals do that you label to be autistic – which is a label that you have developed for a particular type of manifestation in this reality. An individual that is labeled to be autistic in your medical and psychological terms is malfunctioning and is not engaging their nervous system or their brain, in your terms, correctly, which essentially means that they are not engaging it in the same manner that most individuals do. But – in this, an individual that has manifested in this reality with that particular direction of autism, in very many varying degrees, the commonality is that they choose to be very concentrated and focused in relation to ONE physical sense, almost exclusively – NOT exclusively, but almost. In that, it creates a different type of instruction for function of the physical brain.
Now in that, these individuals can very easily become extremely sensitive to that one sense. As an example, if the individual is very focused upon the visual sense, they can be very extremely stimulated by that particular sense, to the point in which it may actually become physically painful, for their sensitivity to that particular sense is so extreme.
Now; generally speaking with these individuals, it becomes very obviously noticed that they generate certain behaviors, certain physical actions, which SEEM to be in opposition, or inconsistent, with the sensitivity of that particular sense. Therefore, an individual that concentrates that sensitivity upon visual may display an automatic consistent behavior of shaking their hands, or spinning in circles, or rotating their head. Now, this may seem to many individuals to be an addition to this stimulation. In actuality, these actions provide a method for them to streamline their attention to one action. And in doing so, what they do is, they tune out all other outside stimulation. They focus their attention and their concentration upon their own movement and watch that movement, and that provides them with a method of not paying attention to all other outside stimulus.
Now; the reason I offer this example is that with some individuals to achieve a very strong focused concentration, they engage a similar action in that what they do is instruct the body consciousness to tense, and they create a pressure with the body consciousness. When the body consciousness is experiencing that pressure and that tension, it refocuses the individual’s attention, and now, with the concentration of that tension and pressure in relation to the body consciousness, the individual can tune out other stimulation from all of their senses, other than what they want to engage their senses with in their concentration.
Now; it is a very effective method, and many individuals generate this, in varying degrees. The difficulty with this type of method is that it can become very familiar, and in becoming very familiar it can be engaged very automatically and the individual, in a manner of speaking, loses their sensitivity to their body consciousness and what their body consciousness is doing. It becomes so familiar that they are objectively unaware of the tension and the pressure, and they can generate that very spontaneously, and they can hold it for considerable time frameworks and not be objectively aware of the body consciousness experiencing that tension.
It would be very similar to you clenching your fist very tightly, and doing that for such an extended time framework, you will eventually move beyond the pain. Eventually, your perception will stop paying attention to the pain. And in that, eventually your fist will remain clenched, but it will begin to affect other aspects of your body. Your arm will begin to be affected, your nervous system, your muscles, and if you notice in clenching your fist even for a time framework of five minutes, you will begin to notice that your stomach will begin to tense, your breathing will change. Your muscles within your legs will begin to alter; they will begin to tense. Not as much, not as significantly, but they will begin to respond. You will begin to notice, the longer you clench your fist, that your nerves and your muscles within your neck, your feet, will begin to tense, they will begin to become uncomfortable, your feet may begin to tingle, and eventually if you continue to clench your fist, you will likely begin to generate a headache. The entirety of your body becomes involved in that one action, for you are generating tension intentionally, in an extreme. And eventually, your body consciousness begins to respond to that.
Now; when you involve the functioning of your nervous system, which begins to involve your breathing, that also begins to involve your blood system, for you change the oxygen intake and the carbon dioxide expel of your blood, which changes functions within your brain. This is the reason that you begin to incorporate a headache.
When an individual generates tension and pressure with the body consciousness – very similar to the pressure that you are creating when you generate a fist – when you do that, you change the functioning, naturally, of the body consciousness. In small time frameworks it is not harmful, it does not alter the general functioning of the body consciousness, and the body consciousness is very resilient and very adept at readjusting itself and resetting itself. This is a very efficient function of the body consciousness. But – when the individual is generating that instruction very frequently, and consistently, and is generating that so much so to the point that it is so familiar that they begin to move into the non-noticing of their own pressure and tension, and they are objectively unaware, they are no longer including the objective input for instruction of the body consciousness.
For the most part, your body consciousness is instructed in its functioning by your subjective awareness, but your objective awareness is involved and does input some instruction. And what you do objectively does generate instruction, as in what you consume. What you consume creates a message, an instruction to the body consciousness of how it is to function. Therefore, if there is no objective inclusion in this type of action, the subjective continues in what is familiar to it: this is acceptable to you, this is what you want to do, therefore it is done. And in that, in generating this type of action consistently, excessively, it WILL eventually generate responses and reactions from the body consciousness, for it is not a natural function. And therefore the body consciousness becomes accustomed to this UN-natural function, and it begins to react, and it begins to develop other manifestations in relation to that unnatural function.
Now; what he has done is incorporate this action of pressure and tension, and has incorporated time frameworks in which he lessens that, and other time frameworks in which he increases it. And it has become so familiar to him that it is quite understandable that he objectively views no consistent trigger, no similarities in actions, for this is a very familiar action to him, and he does not notice when he is doing it. What is the commonality factor is concentration: focused attention and concentration. Which can be in relation to a project, it can be in relation to studying. It can be in relation to engaging a class. It can be in relation to any particular action in which he perceives he must be concentrated and focused. And there may be time frameworks – extended time frameworks – in which he may perceive it is necessary to ongoingly be focused and concentrated.
Now, what that has done, in an extended time framework, is generate pressure in relation to his nervous system and pressure in relation to some functionings of his senses, one of which is visual. He's generating a pressure in relation to his optical nerves, which also affects certain aspects of the physical brain, which, if continued, can actually create more difficulties and actual manifestations, additional manifestations.
Therefore I would suggest, yes, that you do incorporate a physician and that he practises, perhaps, meditations – the type of meditation that I identified in our conversation yesterday of not a subject: a type of meditation of being; not engaging thought. [1]
I would also suggest that he regularly incorporate intentional breathing relaxation exercises. I have offered an exercise in relation to the energy centers which can be modified, not necessarily to be aligning the energy centers but to be generating a relaxation exercise in which the energy centers merely serve as focal points in which the individual can concentrate upon each color center merely as a focal point to relax certain aspects of their body consciousness and move, circulate, energy: allow it to move and FLOW through the body consciousness from the feet, through the body consciousness, up through the top of the individual’s head, and to move outwardly and spill over the individual’s body in similar manner to a waterfall, which creates a natural relaxation and involves the senses and involves the outer aspect of the body consciousness with the skin, for it generates that sensation of the energy falling over the skin. Therefore you involve the inward aspects of the body consciousness and the outer aspects of the body consciousness.
I would suggest that he be incorporating this type of exercise at least perhaps three times within each day. It does not require an extended time framework. You can engage this exercise within a time framework of as little as five of your minutes. It is not necessary to engage lengthy time frameworks to engage the relaxation, but what is more important is that it is consistent and that it is generated semi-frequently to REMIND him to stop that pressure and stop that tension.
Initially he may actually think that he is relaxing and will not necessarily be yet, for it is SO familiar to be incorporating that tension that initially he may even feel that he is relaxing and he will not be. Therefore I would also suggest – which obviously is his choice – but I would suggest that you offer the suggestion that perhaps temporarily, for a time framework of approximately one week, that he allow you to participate in this relaxation exercise.
INNA: I don’t know. He's in college. And he is in such stress now, it's the final exams. He is so...
ELIAS: It matters not. When he returns...
INNA: Yes, like in a month.
ELIAS: ... you can engage, for a brief time framework, to generate an illustration.
INNA: Okay.
ELIAS: For you as an observer – not generating the exercise with him, but observing – you can watch his body consciousness, and you can touch areas of the body consciousness and express one word: “Relax.”
INNA: Just anywhere?
ELIAS: When you notice – you will notice if you are paying attention – within his relaxation exercise you will notice certain muscles that are not actually entirely relaxing. Generally speaking, the most obvious muscles will be within the neck, the shoulders, the jaw, the back, the pelvis. These will be the most obvious areas of muscles that are not responding entirely initially. And you can very quietly, very simply and gently, touch each muscle and express one word: “Relax.” “Relax.” “Relax.”
INNA: That's what I said on the phone, because he was so nervous. He said, “I feel like a panic attack. I'm scared.” I just said, “Relax, relax.” Actually I suggested that he take a little bit of beer, like alcohol, and go outside because I didn’t know how to calm him down. I don’t know if it was okay or…
ELIAS: Yes! In that type of suggestion, yes, that can be helpful, but I would also express to generate an addition to that suggestion. If you suggest to an individual to incorporate an alcoholic beverage to be helpful to relax, to include the addition of, “If you engage the alcoholic beverage to relax, also do not think.”
INNA: Okay.
ELIAS: For, although in relation to most of your beliefs in association with this type of substance, your beliefs encourage your body consciousness to depress, but not necessarily your thought process. And if the individual is already agitated and already distressed, the body consciousness, in relation to your beliefs, depresses, which allows the individual less recognition of stimulation, which moves their attention more to their thought mechanism, and that creates the thoughts racing.
INNA: Yeah, yeah. He was analyzing. I said, “Stop analyzing.” I said, “Go to sleep. Go to sleep.” That’s what usually helps him, “Go to sleep, go to sleep.” That probably stops thinking and whatever.
ELIAS: Not necessarily.
INNA: No? (Laughs) Okay.
ELIAS: And I will express to you, yes, it can be a reprieve temporarily from some of the thought mechanism, but it does not necessarily alter the tension. You can be generating that instruction of tension when you are engaging sleep equally as much as you do when you are within waking time framework. Which is the reason many individuals awaken and are stiff or are uncomfortable or are painful, or immediately begin thinking, thinking, thinking, for they have not let go of that tension while they were engaging their sleep process, and therefore when the objective awareness is engaged, it is IMMEDIATELY moved to that tension and is responsive to it.
Therefore, yes, that can be somewhat helpful, and yes, the substance can be somewhat helpful IF there is also that inclusion to not be engaging the thinking, thinking, thinking, for that merely reinforces the entire situation with the body consciousness.
INNA: I would tell him, “Go outside and look at the sky.” He said, “Why would I look at the sky? I said, “Just look at the sky and look and breathe;” that’s what I said.
ELIAS: And what runs through the thought process of the other individual in their extreme tension and pressure and frustration and anxiety, without expressing in words, is “This is ludicrous. You know not what you are speaking of. You do not understand. I cannot,” and it is entirely dismissed.
INNA: Yes. That's what he did. He said, “Ah, you don’t understand, I cannot, that’s it.”
ELIAS: For, not that these are not viable suggestions, but to the individual in that state, they seem unproductive and that they will be unsuccessful. Therefore, what he is generating is an extreme. Therefore, he requires a stronger method in which he can actually engage some action to distract him: the exercise.
INNA: That's what I suggested too. Exercise. “I don't have time, I don't have...” Like physical exercise.
ELIAS: Ah!
Now; that is also another very common expression: “I do not incorporate the time.” And my response to that is, no, no, no. (Group chuckles) Time is what you choose it to be. Regardless of what demands you perceive are being generated upon your time, in any situation, in any circumstance, regardless of what it is – even if it is within the framework of a classroom or a test, it matters not. You can always choose to incorporate a moment to engage that action.
And, the retort for the other individual’s response – for the other individual will most certainly automatically respond with, “You do not understand. No, I do NOT incorporate the time, and I CANNOT do this.” The response to that response is? “Very well. You are already generating that nonproductive time, regardless. For in generating that tension and that pressure while you are engaging your test, you are generating more time to engage the test than you actually would if you allowed yourself to relax. Therefore, exchange 3 minutes of that test time – while you are actually engaging the test – incorporate the exchange of 3 minutes of intentionally relaxing for 8 minutes of pondering and pressuring more and not incorporating the answer and wondering and re-reading the question and not formulating.” All of those actions are directly associated with the pressure and the tension, and they are incorporating more time of non-production.
INNA: Because he cannot do it for 2 hours. He was real upset because he has a project due tomorrow and he has to do it. And he said, “I stop, I can’t do it.”
ELIAS: Correct. Therefore there is more time incorporated in the NON-production, even in a written test that you may engage.
If an individual is generating this type of pressure and tension, what the individual will do, they will re-read a question two, three, four times. They will not read that question once and answer that question; they will repeat, and repeat, and repeat, and wait, and ponder what the answer is. Whereas, if the individual IS allowing themself to be relaxed, they move more into trusting themself. They read the question; they answer it.
INNA: So you mean just doing his test he can just breathe? Or [Inaudible] during the test. You know?
ELIAS: Breathing is significant. It is much more difficult to hold tension when you are paying attention to breathing. When you breathe deeply, you automatically are infusing your body with more oxygen. When you do that, it swells your blood cells. When your blood cells swell, they also expel that to the other cells within your body, and when that occurs they relax.
In this, I would express to you that it genuinely is a matter of exchanging, replacing, trade. Trade the 8 minutes of tension and non-production for the 3 minutes of relaxing. Trade the 2 hours of non-production for 10 minutes of relaxing.
INNA: That makes sense.
ELIAS: I shall express to you, contrary to my awareness of Michael, we shall break and we shall return.
INNA: Okay, thank you. Thank you very much.
ELIAS: You are very welcome.
[Elias breaks after 51 minutes, then returns]
ELIAS: Continuing.
DAN: Very well. (Participants laugh, and Elias chuckles) Natasha, why don't you proceed? Would you like to proceed?
NATASHA: Okay, I'll start with one that is seeming to be an easy one – just my curiosity, and my dogs. One of the last times we were here I took a few pictures of Mary's house from outside, and when I looked at the photos later on, there were orbs. I saw, like, different orbs in the pictures. From a distance they were smaller, but when I did a close-up actually of this window, the orb was really huge, like big. Is it your energy or is it just some optical illusion that I... ?
ELIAS: It is not an optical illusion. (Group laughter)
NATASHA: So this is energy that I have captured?
ELIAS: Yes.
NATASHA: Really!?
ELIAS: Yes. (Group laughter)
NATASHA: Ah, that is so cool. That is so, so cool. And this, especially here, the orb was huge like almost the top of the house itself.
ELIAS: Yes. That would be my energy. Yes. But it is also a combination of other energies, and this is the reason that you capture more than one.
NATASHA: Really?
ELIAS: Yes.
NATASHA: So it was not only you, it was... ?
ELIAS: Correct.
DAN: Yeah, the big one was you and the smaller ones were other people.
ELIAS: Yes.
NATASHA: Oh wow. Oh my god. (Elias chuckles) Cool!
So if you don't mind, I will read my own writing.
ELIAS: Very well.
NATASHA: I don't want to be that scattered as I usually am, so I want to be more precise. (All laugh)
ELIAS: Very well!
NATASHA: [Reading from notes] “Old subjects: noticing beliefs. Recently I bought a book on the subject of wealth. While I was compelled to buy it, I realized I was reluctant to read it, especially in places like public transportation, public places where I would be seen with this book. It seems that I want to be rich and at the same time the doing, the action part of me, tells me that I am ashamed of this desire. I understand that it has to do with one of the aspects of the money belief, or is it a belief at all? I’m sure it is, actually. Or it is one of the aspects of the good and bad parts of the money belief.
“So anyway, it seems that I did recognize that such a thing exists, that I am kind of in duplicity regarding this, because do have reservations about money, about people having money and especially people in the financial industry who make, so to speak, money, and I do have some negative connotations regarding it. And yet I want to be wealthy and I want to be free, of course, because there is still this association of the money and being free and being what you want. So I wonder kind of, how do I neutralize the shame part? How do I neutralize this negativity? I cannot say that I’m poor. We are okay now, and I realize it. And it’s not a matter of accumulating wealth; it’s a matter of being in the now and actually losing fear, financial fear. So I wanted to ask how to neutralize this shameful part, so to speak?”
ELIAS: Very well. There are many beliefs and associations surrounding money. And it is not only the associations of not being worthy of incorporating wealth; in some situations that may be correct and it may be valid, but there are many other associations that individuals generate in relation to wealth – or in relation to money in general. But the more money that you incorporate, the stronger those associations are, or the stronger they influence, and therefore the more they are applied.
One very strong association is that individuals tie together the aspect of money and expressions such as respectability or modesty. And in that, those types of associations are very influencing of individuals’ behaviors. It is a very strong association that permeates many, many cultures that money is a factor in individuals’ lives and experiences that should not be discussed, should not be flaunted, should not be boasted, that if you incorporate money – and the more money you incorporate the more this applies – that you should be modest in relation to your expression with it, that you should not be flamboyant, that you should not be flaunting.
And there is another association that is very strongly tied to protection. That if you incorporate money, and if you incorporate a lot of money, then it is important to be protective of yourself and therefore also, in addition to being modest, be somewhat secretive, for if you are not, you risk the possibility that you will be taken advantage of – not necessarily that you will be robbed, although there is a factor of that also, but more so than the aspect of being robbed that you will be viewed in a particular manner by other individuals and that that will prompt them to take advantage.
NATASHA: Or project.
ELIAS: Yes. Or to expect.
Therefore, with these associations it reinforces the other associations very strongly – to be protective, to be secretive, to be modest – and that triggers other expressions, feelings. That triggers feelings of inappropriateness, or that it is not right to want a lot of money, or that it is dangerous to incorporate or want a lot of money. There are also OTHER associations that, generally speaking, individuals express a very strong association that money also creates a perception, or a persona, of shallowness.
Therefore, if you are entertaining ideas of generating more money or wanting more money or HAVING more money, it triggers many of these associations, which alter your behavior, which influence you to retreat and to be more guarded, and can even trigger feelings such as guilt, for the aspect of being more shallow triggers that feeling of guilt: “Oh, I’m not expressing a very deep spiritualness if I am concerned with money.”
DAN: And also I think there is another aspect of it: money in limited supply, so if I have a lot of money that means I’m not sharing enough.
ELIAS: Correct, and you are taking away from others. And there’s ANOTHER association, that individuals that incorporate considerable money express a quality of being ruthless – less sensitive, less compassionate. And these are all words and expressions that you generate very negative associations with. You do not want to view yourself as being protective, or being shallow, or being ruthless, or being insensitive or non-compassionate. And therefore it also can very easily trigger very confusing questionings within the individual, in which they are attempting to balance all of these different expressions and aspects: “If I incorporate considerable volumes of money and I perceive myself to be wealthy, what will I do with all of this money? To compensate for the aspects of perhaps potentially being perceived as insensitive or less compassionate or ruthless, I shall be more generous, and I shall share more and perhaps incorporate charities, or I shall be more free-flowing.”
NATASHA: I desire to be there to think like that, you know? (All laugh)
DAN: Not necessarily. When I mention us winning the lottery, I knew we would drive ourselves crazy with that. And if I wanted to be generous then we would be thinking, “Maybe I'm spending too much,” and maybe people who saw us as generous would think we are not at all generous and we should be spending [inaudible] more. All of it comes into play.
ELIAS: Correct. And [crosstalk] – AND there is another factor, for once you move into THAT direction it creates more complications, for then you are moving yourself in the direction of generating this projection and this persona of being generous and sensitive and not ruthless and giving and helping, but then there also enters in the factor of “But I want this money.”
DAN: Correct.
NATASHA: Exactly, yeah.
ELIAS: “And I want these things. And I want to incorporate this money to do this action.” But then you generate the circle: “I want to incorporate this money for I want to travel extensively and continuously.” And you begin to travel, and you begin to question yourself and you begin to wonder of other individuals’ perceptions: “How self-absorbed is this individual that all they concern themself with is their own pleasure and traveling and not concerning themself with all of these other situations within the world?” And it becomes a very convoluted, confusing situation.
Therefore, at the onset of even ENTERTAINING the idea of wealth, all of these associations begin to surface, and your immediate automatic response is to retreat, and to cover, and to hide, and to be secretive and to not share. And, in that, “Yes, I’m entertaining these ideas and I’m entertaining this direction and I WANT to engage this direction but I will not share this information with other individuals for it may be bad.”
GROUP: Mm-hm, yes.
ELIAS: But an aspect of sharing with other individuals is not for the benefit of other individuals; it is for your own benefit. For, in sharing with other individuals, what you are doing is you are confirming to yourself what you want. You are expressing a confirmation to yourself, “This is acceptable. This is what I want. This is what I want to do. This IS acceptable, and I am not obligated to any other individual or situation in the entirety of this reality. And, in allowing myself to move in the direction that I want, and in allowing myself to generate what I want to generate, and trusting myself in that and not discounting myself, I am also rippling out to all other individuals, encouraging them to do the same – encouraging them to empower themselves, to not be a victim, to pursue what they want and to express their freedom.”
In what you are feeling, it is merely a matter of noticing, and when you notice, reminding yourself that you are rippling. When you are holding your book in a public area and other individuals are around you, rather than hiding your book and feeling apprehensive and retreating, allow yourself to incorporate this book naturally. It is not that you must display it to all other individuals and announce to all other individuals, “I’m reading this book, and all of you must be acknowledging me that I am reading this book. Notice this book!” No, but that you are allowing yourself to be comfortable with what you are engaging, knowing that this is your interest, and that in that, you are rippling. You are projecting energy that is encouraging to all other individuals – not merely the individuals that surround you physically in that public area, but throughout your reality. You are rippling energy to encourage all other individuals in a similar direction.
Let me express to you, my friend, I cannot emphasize this strongly enough: Although you do not objectively see it, you do not objectively incorporate a fraction of the idea of how much you actually do ripple.
When you are engaging that public area and you are holding your book, there may be another individual in that area that is not actually within close physical proximity to you that may notice that book and may notice your stance: how you are standing, how you are holding yourself, and therefore also noticing your energy and how it is being presented. And that individual may, in turn, perhaps several days later, encounter another individual or may be speaking with another individual with your telephone, and may be speaking to another individual in… South Africa. (Group chuckles) And may mention, “I viewed a woman with a book, and this woman was standing very straight and I felt confidence. The book was black. I was not close enough to the woman to view what the book was, but merely that it was black.” And that may be the extent of the conversation that includes your presence. And from that, the individual in South Africa may, in turn, generate an action of offering a book that THEY have read to another individual to be encouraging that individual in some capacity. And in turn again, that individual may receive the book, read the book and may generate an entirely different direction in their life.
Now, that has stemmed from your ripple. You do not see that action occurring, but it does, for you are not within physical proximity and you are not interacting with all of those individuals, but it does occur.
Therefore, remind yourself when you are carrying your book, “I’m rippling.”
NATASHA: It’s okay to be interested in such matters.
ELIAS: Yes!
DAN: Or, being a musician during the concert or private party she may inspire people.
ELIAS: Yes. And in manners that you may not even consider.
NATASHA: You know what? I do notice that I see people do take interest. Sometimes people may try to detect something that I do, but people do take interest and I do notice it. I do notice that I stir something in people and they move in certain directions. I do notice it objectively.
ELIAS: But this occurs even more than you notice. In that, in capacities that you would be very surprised at how another individual perceives and receives an energy and how they reconfigure that, and what that influences them to do in an entirely different direction but that was directly influenced by an action that you incorporated, or a presence that you expressed.
NATASHA: I have a few questions. Dan, do you want to...?
DAN: No, go ahead.
NATASHA: I don't want to take over.
DAN: Go ahead, I [inaudible]. (Elias laughs)
NATASHA: Okay. I wanted to come back about the message, about... I was reading Carl’s session… [2]
DAN: “What the fuck is the message?”(All laugh)
NATASHA: You say about the message about the bodily communication, symptoms and stuff. I'm quoting you, “But many times, it also gains individuals’ attentions in a manner that they continue to not receive the message. For thusly you concentrate your attention upon the physical manifestation and not the communications, and you perpetuate the physical manifestation. For the more you concentrate upon it, the more you create it. You create what you concentrate upon, and concentration is not necessarily associated with thought. It is associated with attention.”
Now; when the physical symptom persists and you are not getting the message: First of all there could be probably an endless amount of physical symptoms or diseases or whatever. And if you have no idea what's going on, if you are not... You know it's a message. The mail has come, okay it's a message, it's in a package. You don’t know what is the content of that package. You know what this package creates in your body or in your psyche, but you don’t know what is this package and how to live with it.
My question is, what is the point of this if you cannot interpret it? Why do we use this mechanism if you have no clue? Again, not talking about me, talking about other people who do not read the material. They go to a doctor; doctors, mostly Western doctors, they treat symptoms. They don't treat the cause, they treat symptoms. So what is the point in the whole mechanism of this developing if you are not getting the message, if you are just generating different sequences or this...?
ELIAS: And at times the symptoms are what you want to address to, for the symptoms in themselves may be enough to address to. Such as, an individual that incorporates no information of this sort may generate what you identify as a cold, and they treat the symptom of the cold by resting. And in that, they ARE addressing to the message. Perhaps the message IS rest. And in that, by addressing to the symptoms they are addressing to the message. They may not be ANALYZING it, which is precisely what I expressed yesterday in relation to it is not necessary to continuously be analyzing every action that you do, for many times you may be addressing to a particular situation without actually objectively defining all the aspects of it.
In this, yes, the more information you offer to yourself the clearer you are, and therefore, yes, I do encourage you to incorporate more information and to inspire yourselves to be more aware, for that allows you more clarity.
NATASHA: Yeah, but what about cases not quite as simple as a cold? Because it is a quite common thing, a cold. Rest, maybe isolation may be good for you. How about more serious cases, like serious internal diseases that are for years and multiple, maybe. How could a person interpret all of this? They are so different, and there are so many – I’m not talking about colds. What is the message, except that if you change your, let's say, diet it's not going to help. If you change your behavior it might not help either. How could one interpret a message?
DAN: Are you talking about someone specific like your mom, or… ?
NATASHA: My mom is a very hard case, I understand that. But generally, when I do have… For example, let’s talk about myself. I'm working on this.
ELIAS: Very well.
NATASHA: Right? I’m trying to, and I’m doing sometimes, I’m trying to eat differently. I did a lot of research how to act and stuff, but even now I still do have pains in my stomach and, you know, it’s in the morning and it hurts and stuff. And it seems that no matter what I do, even when I change my diet, even when I change my behavior, and seemingly when I become at least on the surface I become more calm, more certain, more trustful, I still seem to have these persistent symptoms. And what is the fucking message, man? (Group laughter, and Elias chuckles)
It seems that no matter what I do – I do exercise to… You know that. I do exercise to move my attention, and that's some activity that I really enjoy once I get myself into it. That's when I'm really present, that's when I'm enjoying, and for the most part I’m enjoying. When I cannot do it any more then I rest; that's also very enjoyable. So I do all of this, but...
ELIAS: Yes, and when you are doing it, do you incorporate the pain?
NATASHA: When I do exercise? No.
ELIAS: When DO you incorporate the pain?
NATASHA: During the day, most of the day. Sometimes it's less, when I don't, again, probably concentrate on it. Sometimes it's more, but most of the time a lot of pain is in the morning after night.
ELIAS: In the morning.
NATASHA: Yes.
DAN: When you have to go to work.
NATASHA: Not necessarily... Today I didn't have to go to work. No. No.
ELIAS: Now; the first aspect is to discover the commonality, as with the other situation – which at times can be difficult, for you are not paying attention and you generalize. As we discussed in a previous conversation, you generalize. You express the generalization, “I do not feel good.” That is the first generalization. From that generalization you express that “I do not feel good a lot. Or most of the time. Or in many times.” Which you expressed in this conversation – I expressed to you, “When do you feel the pain?”
NATASHA: I said most of the day, but it doesn’t mean that I don't feel good. I still feel good, but the pain is there, and it's like a very separate thing.
ELIAS: Then you generalized: “Most of the day.”
NATASHA: I feel the presence of it, yes.
ELIAS: Then you also became slightly more specific and expressed, “The mornings.”
NATASHA: Yes.
ELIAS: Now, in this, I am not expressing that you do not feel the pain within your day, but when you express generally “most of the day” you generate that perception, and therefore that is what you think you are experiencing even if you are NOT actually experiencing it, for you have generalized. Therefore, in actuality it MAY actually be most of the day you do NOT feel it (Natasha laughs), but you THINK you feel it most of the day, for you have generalized that perception. And perhaps you feel a moment in the late morning in which you do feel it, and perhaps there is another specific time framework in the day that you do feel it momentarily, and perhaps another in which you do feel it again, and as that feeling is more than one time, now it becomes generalized: “I feel this most of the day.” Which in actuality it is most likely NOT most of the day, but that is what you THINK it is, and that becomes very real and more overwhelming.
In this also, when you can BE more specific and identify when you feel it, or begin with when you do NOT feel it. Do you feel it when you are exercising? No. When you incorporate a particular diet and you are actually consuming certain foods do you feel it? While you are eating, do you feel it?
NATASHA: No. When I eat, it dissipates for a while.
ELIAS: You are expressing, “I exercise, it does not help. I eat in a certain manner, it does not help. It does not matter what I am doing, it is not helping.” Yes it is, but you are generalizing and overriding that and not crediting yourself that yes, you are engaging specific actions, intentionally, addressed to a specific manifestation and it IS affecting it, for you ARE generating an instruction to your body consciousness to calm that.
Once you define when do you NOT feel it, you can begin to narrow and isolate and identify when you DO feel it. And when you DO feel it, from that you can incorporate the next step of “What am I doing, or what IS the commonality when I DO feel it?”
When you arise in the morning, you feel the pain most obviously, correct?
NATASHA: Correct.
ELIAS: And what have you been doing, or what have you NOT been doing? You feel it more in the morning, for you have been incorporating sleep and you have been less active. Your body consciousness has been more sedentary. And in that, you are not pumping the circulation of energy as much with your body consciousness. Therefore you are more aware of this pain in the morning, and you may actually even be aware of a dysfunctioning in the morning. In this, from that you can also begin to isolate more the time frameworks within your day when you DO feel the pain and what are the commonalities.
In this, also, that offers you information as to what to do differently. And you express the automatic response, “I am sleeping. What can I do differently in my sleeping time? I’m not aware of my sleeping time.” Ah! But you can, for you can also, before you enter your sleeping time, offer yourself simply the suggestion, “I am relaxing. I am entering into this time framework of sleeping, but I am also circulating my energy.
NATASHA: Okay.
ELIAS: And therefore as my energy is continuing to circulate, when I awake in the morning my stomach will be less affected.” Eventually it will not be affected at all, for you are including your objective awareness in the instruction, [to Inna] as we discussed in YOUR situation.
The subjective awareness instructs the body consciousness for the most part. The objective awareness DOES express an inclusion in that, but if the objective awareness is not participating, the subjective awareness will continue in what is familiar to it and what it knows.
NATASHA: So I need to talk to my subjective.
ELIAS: And it is not even a matter of speaking to your subjective; it is a matter of acknowledging your body consciousness: “I acknowledge this is my body consciousness. It is not separate from me. You, as a body, are not generating separate choices from me, for you are me. And therefore I am expressing to me, ‘I am choosing to relax and to sleep but I am also generating a circulation of energy. This is your instruction.’ This is my instruction to me as my body consciousness.”
And, trusting your own functioning, just as with any other action, it is not necessary to continue to dwell or concentrate upon the outcome. It is merely a matter of setting the intention and that is enough. And in that, you can be paying more attention within your day to those time frameworks in which you do feel the pain and recognize, “What am I doing now that is generating this pain? Or what am I NOT doing, now, that is generating this pain?” And it may be as simple as, “I’m sitting within this chair, not moving, and I’m not actually entirely comfortable.”
NATASHA: Oh, that happens a lot, yeah. (Chuckles)
ELIAS: “And not being comfortable and sitting within this chair and not moving, what am I doing? I am drawing to my attention through a pain that I am uncomfortable!”
NATASHA: Yeah, but I think I'm very good with this. I am paying attention to my body in this respect, and I get up and I move.
ELIAS: Yes!
NATASHA: I do that. I do that. And I think that generally since the last time I’m paying more and more attention to myself.
ELIAS: Now it is a matter of acknowledging yourself, for you are actually accomplishing. (Dan claps) That yes, you are paying attention, and yes you are doing, and now it is merely a matter of acknowledging, “And yes, I am accomplishing. Yes, I moved and the pain dissipated. Yes, I ate this food and the pain is not present. Yes, I engaged my exercise, and the pain is not present.”
NATASHA: Thank you, Elias.
ELIAS: You are welcome.
DAN: So this friendship with yourself is not all that difficult, I guess. (All laugh) [To Natasha] Okay, you’re sure you’re done with that?
NATASHA: I’m done.
DAN: Um, my allergy. Let’s take my allergy. I was asking myself when I have an increase of it; so far I’m not sure. It seems to come suddenly for a lot of people at about the same time. I think we talked about it previously; I don't recall your take on it. I think Inna thinks you said, “unique irritation,” but I’m not sure. To me, I want to know what the message is and how to deal with it. But if you ask for my take on it, I’m trying to find a balance between trying to be more open and let things in, as opposed to allowing myself my preferences and staying away from something I don’t like, not pushing myself, trying to find my genuine identity.
ELIAS: Partially. Yes, it quite definitely is associated with that, with genuineness and identity, which a part of that is interconnectedness and the resistance to that.
The resistance, as I expressed previously, is not always merely to other individuals. It can be to manifestations, to your environment, to what is around you that you resist that interconnectedness with.
Allergies, in many, many situations, is your automatic response and method to push out, not to connect – to DIS-connect. And in that, you create this physical reaction of pushing out, and it generally, with allergies, is a pushing out or a disconnect from your environment -- much more so than individuals, although some individuals do create allergies to other individuals. (Chuckles, and group laughs)
NATASHA: I hope I’m not the reason for these allergies.
DAN: No, I’m allergic [inaudible] when you are not around me.
ELIAS: But, generally speaking, it is associated with what is around the individual physically. It is associated with their environment and the irritation and the resistance of connecting with that. And it may be involving aspects that are not as very obvious, such as time. You generate a perception that to connect with your environment it requires time – no it does not, but that is a strong association. You think in very physical terms: “I am connecting with my environment. I must be engaging it. I do not necessarily always want to be engaging my environment, and I do not necessarily want to be incorporating the TIME to engage my environment.” You are continuously engaging your environment, for you exist within it!
DAN: I think there is also an aspect of overwhelm or losing myself, because sometimes I walk down the street and someone walks towards me and I have to move out of the way because I think I have zero mass, because I'm so unsure of my body that I’m not sure what will happen if we actually collide, so I have to move around. And similarly with the environment: Sometimes I feel I can so easily disappear in it that I will have no idea how to not disappear or how to connect.
ELIAS: Yes, and this is a very familiar aspect for you.
DAN: Yes.
ELIAS: This aspect of disappearing.
DAN: Yes. (Group laughter)
ELIAS: And being invisible.
DAN: Yes.
ELIAS: And being inconsequential.
DAN: Yes.
ELIAS: And this is very much associated with this particular manifestation also, that you are not acknowledging you and your presence and the significance of that, even in walking past another individual. You yield, for their presence is more significant than yours.
DAN: Right.
ELIAS: Their presence is more IMPORTANT than yours, therefore you yield. Or, you block out and do not want to engage as interconnected [with] your environment, for you are SMALLER than your environment. You are one physical body manifestation in this vast, unending universe, and in this vastness of all that is around you. Whether it be your home or your city or your country, it matters not; it is all a part of your environment, and it is all bigger than you. Even a garden is bigger than you.
DAN: (Laughs) Right.
ELIAS: Regardless of how small the garden may be, it incorporates more mass than you, and therefore you are less significant and less important. And if you connect with these elements that are larger than you, you will become lost, in your perception. You are one pebble, one grain of sand upon an entire beach; how will anyone distinguish this one grain of sand within the entire beach?
DAN: (Laughs) Yes. Right. So what do I do now? (Laughs)
ELIAS: Remind yourself of your partner and the rippling. You are not one grain of sand; you are the waves of the ocean.
DAN: Oh wow.
ELIAS: Remind yourself: “I am not one small insignificant speck. I am the waves of the ocean, and this is how powerfully I ripple and move. And rather than yielding to the other individual upon the street, I shall move boldly as the wave.”
If you watch the waves in your ocean, do you see them or perceive them yielding to the shore? Do they yield to the rocks? No, they do not. They move with power, and they crash the rocks. They do not yield. But is a wave solid and hurtful? No. Is it powerful? Yes. Does it incorporate strength? Yes. Can a wave be destructive in that power for it incorporates so much strength? Yes, it can. But is it actually destructive, or is it reconfiguring?
DAN: Ah! Wow.
ELIAS: For if you view what you term to be nature and your natural expressions, if you view your ocean and what it collides with, what it connects with, what it intercepts with in its tremendous power but in its fluidity and in its relative lack of density – for the water and the waves are quite definitely less dense than rocks or mountains. But in that, in its motion and its fluidity and its power, it reconstructs. And what do the rocks and the earth and the sand do with it? Do they yield? No. They do not yield either. They move with it.
DAN: Hm. But when I go towards somebody I don’t want to engage any type of fight. I don’t want to... (laughs)
ELIAS: And what prompts you to automatically assume that you will generate a fight?
DAN: Well, one has to move or the other, or the two collide, let's say.
ELIAS: Very well, but not to yield. You may be that wave, and just as a wave can move around a rock in the acknowledgement of the rock, but it touches. Your energy continues to touch. It continues to intersect and be interconnected, and what does that do? It polishes the rock.
DAN: Mm-hm.
ELIAS: It does not smash it. It does not break it. It polishes it.
DAN: So that then incorporates the intent of adaptability, because adaptability is okay, right?
ELIAS: Yes!
DAN: It's only the feeling of insignificance that has to change.
ELIAS: Yes.
NATASHA: Water can take any shape, actually.
ELIAS: Yes, you are very correct. (Chuckles)
DAN: And my experience with becoming a U.S. citizen, it’s moving along.
ELIAS: Congratulations!
DAN: Thank you. And I asked myself to pronounce inside me, “I am a U.S. citizen,” and I had problems with this simple phrase but I am beginning to... And as you know, I had problems because I felt that position of a foreigner, of an outsider, is a very cozy one because I can be beneficial and interact but then I can move out or away –
[The timer for the session rings]
ELIAS: And not be interconnected. And once again, it is associated with that interconnectedness and not pushing away, or pushing out, or disconnecting, but allowing that interconnectedness.
DAN: Yes.
ELIAS: (Chuckles) Therefore, you shall flow and crash in power, and [to Natasha] you shall ripple. [Group laughter)
[To Inna] And YOU shall relax. (More laughter)
DAN: It’s difficult after what you told her. (Laughter)
ELIAS: No personal responsibility. Remember, the more you concern, the more you encourage what you do not want.
Very well. I express tremendous affection to each of you, and great encouragement and acknowledgement of your successes.
GROUP: Thank you, Elias.
ELIAS: I shall be anticipating our next meeting. To you all, my dear friends, in tremendous affection and in great lovingness, au revoir.
GROUP: Au revoir.
[1] Group session 2956 on April 10, 2010
[2] Session 1810 on July 29, 2005
(Elias departs after 1 hour; total time 1 hour 51 minutes)
Copyright 2010 Mary Ennis, All Rights Reserved.