Sexuality and the Religious Wave
“Sexuality and the Religious Wave”
“Personal Experiences in Relation to the Religious Wave”
(A video of this session is available .)
Saturday, October 26, 2013 (Group/Hinsdale, New Hampshire)
Participants: Mary (Michael), Aaron (Todd), Adam S., Alexi (Alexi), Ann (Vivette), Bill (Zit), Bonnie (Lyla), Brian, Brigitt (Camile), Charmaine (Iilu), Chris (Ailysta), Curt (Uceff), Daniel (Zynn), David C., Denise (Azura), Inna (Beatrix), Jan (Mona), Jean-François (Samta), Jenna (Nayreen), John (Lonn), John (Rrussell), Kathleen (Florencia), Kenneth (Oba), Kyla (Amie), Letty (Castille), Lynda (Ruther), Marcos (Marta), Natasha (Nichole), Pat (Triece), Paul (Paneus), Pete (Magnus), Rodney (Zacharie), Sandra (Atafah), Stella (Cindel), Suzanne (Zansa), Terri (Uliva), Veronica (Amadis), Wynn (Zai)
(Elias’ arrival time is unknown.)
GROUP: Hi, Elias!
ELIAS: This day, we will be discussing this present wave and your experiences with it. Therefore, I will be requesting your participation in offering your experiences in relation to this present wave and what questions you may be incorporating in relation to how it is proceeding.
I am aware that there is considerable turmoil that is occurring in your world presently. Many individuals are concerned and some individuals are even frightened in relation to the general situation or status of your world presently. This was, in actuality, to be expected in relation to this wave.
This wave will, and is, bringing intensity. Of all of the waves in consciousness addressing to belief systems, this will likely be the most affecting and incorporating the most potential for trauma, for this is encompassing subjects and associations in relation to almost every aspect of your lives.
The Religious Wave incorporates much more, as you are aware, than religions. And in this, you are becoming aware of how many influences there are in relation to religious beliefs that may incorporate no relation to religion at all.
This wave also is encompassing considerable affectingness in relation to widening or expanding your awareness in relation to sexuality—sexuality in relation to gender and sexual activities, not sexuality as physical beings, but the actions that you engage in relation to being sexual beings. And in this, how this is related to the Religious Wave is that religious beliefs have, for centuries—centuries and centuries—generated more and more and more separation between the body and spirituality, and this is becoming a significant subject with many, many, many individuals, especially in relation to widening of your awareness, for the more you widen your awareness, the more you generate associations with becoming more spiritual, and the more spiritual you perceive yourselves to be, the more disconnected from your bodies you perceive yourselves to be, for there is that automatic separation between physical and spiritual. This is not a natural expression. This is in relation to interpretations of religious beliefs, but it is becoming very effective. There have been many expressions within this previous century that have affected both the male and the female genders, and your expressions, and your functions, and how you express yourselves sexually, which has created considerable difficulties.
I have expressed some information, previously in this year, in relation to this wave, in association with some aspects of sexuality—sexual practices, sexual expressions—that are being, and have been, being affected as you evolve and widen your awareness, but swing to extremes, and what that has created throughout this past century, and what has resulted from that—female individuals generating more and more increases in infertility, male individuals generating more and more situations of dysfunction in relation to sexual performance.
These are all important issues, for you are sexual beings. I expressed previously, that you are very similar as sexual beings to cetaceans. You are all aware that cetaceans are also essence. They are very similar in expression to yourselves, but they have not built centuries and centuries and centuries of rules in relation to their sexual expressions, and therefore, they continue to express themselves naturally.
In this, I would express to all of you, if you were to encounter cetaceans—dolphins, whales—or if you were to offer yourselves the entertainment of a film of the usual habits and interaction of these beings, you will discover that, in very similar manner to yourselves as beings, without all of your rules, these beings engage sexual activity very frequently and are not discriminating, and their purpose is not only for procreation. You have been taught and have learned and have been conditioned and have developed attachments that move you in directions that procreation is a guideline of sexual activity. It is not. You are not the types of physical beings that engage sexual activity only for the purpose of procreation. If you were, you would not incorporate the sensations that you do. Your body would not be designed in the manner that it is and be designed to be stimulated in as many capacities as it is. There is no aspect of the human body consciousness that is excluded from sensuality—your hands, your feet, your stomach, your back, your head, your hair—there is no aspect of your body consciousness that is excluded from sensual stimulation.
But you limit your guidelines and your ideas of sexuality to very limited areas of your body consciousness, and you generate considerable rules in how it will be expressed—with whom, in what manner, in what time framework—you have many, many, many rules. These are basic components to your physical existence and your physical manifestation, and in that, it is being addressed in this wave. This is only one area of your experiences and your existence that is basic to you that is being addressed to in this present wave, but this offers you an example of the basic level, so to speak, in which this wave is addressing to your beliefs in relation to your existence in physical reality, in physical form.
In this, I would invite all of you to participate in offering ideas or subjects that you have been noticing that have become more central in your attention in relation to this present wave, for there are many, many, many subjects that this wave is addressing to. Therefore, there is a considerable diversity in what you can present that may be confusing or concerning to you. Remember, as I expressed, this particular wave incorporates more potential for trauma than any other wave, therefore, use this opportunity to clarify, to receive information, to help you to avoid that trauma by addressing to what may be confusing or concerning to you in any direction, for this wave is addressing to all of it.
I will open to all of you and express, which of you will offer first, in relation to what is concerning or what you are noticing in differences. Remember this wave also incorporates a tremendous potential for great freedom, great liberation; for addressing to these base elements of yourselves and your reality, it will allow you to move forward in tremendous exploration and great liberation.
Very well. Who shall begin?
PAUL: Hi, Elias. This is Paneus. What I’m noticing is that around the planet—the globe—there is a lot of political frustrations in many people with governments, policies, and it seems like that has worked its way, coming up to a peak of frustration. Will there be a seminal event that will occur that will bring this frustration to a head, or will this be a matter of isolated feuding of different policies and different pockets around the globe?
ELIAS: Excellent question. I will express to you that it is not a coincidence that your arts are, as always, reflecting your times and reflecting your fears, and one of your arts is your cinema. And in that, there is great stories of apocalypse and all of the different ideas of how that will appear.
Now; in relation to your question, the reason that you generate these ideas of apocalypse is that, at this present time framework, it is very difficult for most, if any, of you to imagine how you can generate what seems to be such an enormous leap from what is familiar into what you will be accomplishing in relation to this shift in a relatively short amount of time. You are already at the end of your thirteenth year in your new millennium, and you are increasing time each year, and it appears to be very confusing and unimaginable how you will alter these tremendous structures of exchange—money, government—in such a short time framework. And in that, you imagine that the only manner that you can do that is to create some type of apocalyptic event—one enormous event—and begin again.
I will reiterate what I expressed at the onset of this forum, in your terms, many years ago. Continuing to this day, you continue to not be choosing that direction. You are not choosing the destruction of your planet or your race. In actuality, in recent time framework, in your terms in recent years, individuals are becoming more and more and more self-aware, and they are becoming more and more aware of occupying your planet and moving in directions to not be destroying it.
Presently, you are experiencing a time framework that is very similar to a birth. Significant change is difficult for you, and throughout your history, as a species, what is familiar to you is when significant change is upon the horizon, that you turn to conquering. You turn to dominance. You turn to violence, to control. These are expressions that emphasize control, and when you feel threatened collectively, and when you are uncertain collectively and individually, your automatic fallback, so to speak, is control, not trust.
In this, you are not moving in the direction, at this present time, of generating some type of apocalyptic action or event. You are not moving in a direction of involving most of your world in some tremendously violent action or tremendously destructive action. You are moving in directions of asserting control based in fear and apprehension, and that generates a discomfort, and when you are discomforting, you turn to control.
In this, what is occurring is, there are many, many, many factions, many groups, many areas throughout your planet that are expressing considerable unrest. They are afraid. They are apprehensive in relation to change. They are uncertain, and they do not know what to expect, and very similar to most of you in this present room, in your individual lives, in mass scales, collectives are experiencing very similarly. What is the next step? You have already moved in the direction that we have discussed many times in relation to not continuing in familiar expressions of plans.
Therefore, many individuals are uncertain. They do not know what the next expression is. They do not incorporate the goal. They do not know what the goal is yet. And in that, they are not even certain of the method. All that they are certain of, and all that you are certain of is that change is happening. It is imminent, and what do we do? And this is what you have been moving towards in relation to those terms that I have expressed thousands of times in trusting. Now is your genuine opportunity to exact that, and it is not only your opportunity to enact it, but you are moving yourselves in directions to offer yourself fewer and fewer choices, other than to trust, for you are clinging to the control, but the control is not accomplishing.
In your very simple terms, control is not working. It is malfunctioning. Therefore, you are placing yourselves intentionally, regardless of whether you are objectively aware of it or not, you are doing this intentionally. You are placing yourselves in positions in which you will force yourselves to trust, for that is the option of this shift. Control will not be successful with this shift, therefore, you will try and try and try and try, and what have we expressed about trying? Trying is not doing. Trying is moving in a circle and frustrating yourself. Trusting is the direction that is required, but it is very unfamiliar, even to this present time framework.
In this, I expressed previously a very simple example of allowing yourselves an example of what trust is to help you to recognize it and whether you are expressing it or not. You all express trust every day. Every day, in your lives, throughout your day, you are expressing trust. You are merely not necessarily paying attention to it as being trust. What is important is for you to use your examples of trusting yourself to become familiar with how that feels, what it is when you trust, and therefore, you can translate it into other directions.
I have expressed, previously, most individuals operate vehicles, correct? Most of you operate motor vehicles, or even if you do not, you understand how. In this, the operation of your motor vehicle is an excellent, easy example of trust. When you want to transport yourself from one location to another location, you step into your vehicle. When you step into your vehicle, you are not sitting within your vehicle for one-half hour, or an hour, or four hours, or three days analyzing how shall I engage the engine? “What action should I do now to begin the movement of my vehicle? Am I doing it the right way? Am I sitting in my vehicle wrong?” No, you step into your vehicle, you engage your keys, you place them in the ignition, you turn on your vehicle, you use the pedals, you use the wheel, and you drive. You know how to do it; you trust that you can do it, and you do it, and you do not think about it. You do it. You transport yourself from one location to another location. You understand the workings of the vehicle to the extent, not that you understand every component of the engine, or all the mechanics of this vehicle, but you understand that it goes, and that it takes you with it, and that you direct it. This machine that outweighs and out powers you physically by a considerable percentage, you direct, and you trust that you can, and you trust that you do. For many individuals, at times, you trust this action so much that there are time frameworks in which you transport yourself from one location to another and when you arrive at your location, you may actually step out of your vehicle and express to yourself, “The vehicle drove itself. I do not even remember driving.” For you trust that action. You trust yourself generating that action to a complete extent. You do not doubt yourself or how you do it.
In this, it is a matter of incorporating an action such as that or engaging your coffee maker. You do not stand in front of your coffee maker and ask it how it operates or question whether it is brewing your coffee correctly or not. You merely place the pot in and allow it to do what it does and enjoy the result. This is another action of trust. These are actions that you do on a daily basis that can offer you an example of what the feeling of trust is and what you are engaging when you are trusting. What is missing when you are trusting? What is missing? Doubt and thinking. Doubt is missing, and thinking is missing when you are trusting, for you are not analyzing; you are merely doing. This is an important factor, and it is a practical expression that you can use as an example in your daily activity to remind yourself, “Am I trusting, or am I controlling? Am I attempting to control, or am I actually trusting what I am doing?”
TERRI: Okay, so in both of those examples, there was something you could see. Even if I can’t see my car, I can generate getting from A to B. With the coffee maker, you have something you can see, and you know it’s possible to make it work because you’ve seen it work before. You’ve seen the car work before. You’ve seen people give you rides before. But, with my campground, there’s nothing I can see. There’s nothing that’s telling me that’s absolutely coming, that’s absolutely something that I can make happen because I haven’t seen it happen before. So, how do you find the trust?
ELIAS: In what you are doing now, with the coffee maker, with the vehicle, you are not anticipating engaging it, you are engaging it. You are in the now. The trust is what you are doing now. With the campground, it is a matter of recognizing, just as with your vehicle, when you engage your vehicle, you incorporate an idea, an intention of a destination. You are not there when you begin to engage the vehicle. You are at the beginning of your journey to that destination, but you are trusting what you are doing in the moment in driving that vehicle that it will move you to that destination. In very similar manner, in a plan, or an intention, when you want to create some expression, some manifestation, and you are generating an intention, “This is what I want. I want to create this job. I want to create this campground. I want to create a gallery.” It is not present physically in your reality, but it is the same action as the driving of the vehicle to reach your destination. It is a matter of paying attention and trusting what you are doing now that is moving you in that direction towards your destination.
TERRI: I feel that I’ve been doing that more and more, but it’s challenging when so many moments pass. It’s been over a year, and it just doesn’t seem any closer than it is. I do...I’m still just as excited about it. And I still hold onto the trust that I’m creating it, but it’s very challenging when you can’t see anything. You know, even if your car is not working, you can see it there, and you know that it’s going to get you there. You’re going to get it fixed or you are going to call somebody. But I just don’t know—
ELIAS: These are all the actions that you engage just as you engage the action of driving. You are in the moment. You are in the present. You are in the—
TERRI: And I feel like I’ve really been doing that, so why is it still so invisible?
ELIAS: I would express that perhaps it merely seems invisible to you for that is your present perception. I would express that it may be closer than you actually see that, but perception is also a very significant part of any subject, for your perception is what creates what is occurring. Remember in some manifestations that you want to create, for most individuals, their process involves addressing to different aspects of themselves to accomplish this, just as you and I have discussed previously. In that, it is a process.
TERRI: And I feel I’ve been very diligently working, being very aware, cognizant, and I’m still trusting myself; it’s just harder when you can’t see it.
ELIAS: I am understanding. But I would also express to you, just as I have discussed previously with you, this is a challenge for you also. You want immediate.
TERRI: Well, it’s been over a year. (Group laughs.)
ELIAS: A year is a very short time framework.
TERRI: It feels like forever.
ELIAS: I understand, but it matters not. The expression remains of wanting the immediate.
TERRI: Okay, so that’s what I’m working on.
NATASHA: Yeah, actually, I have a similar question. (Inaudible) in my life (Inaudible). How do I (Inaudible)? How do I (Inaudible)? How do I (Inaudible).
ELIAS: Offer an example.
NATASHA: Okay. For example, I (Inaudible).
ELIAS: Very well. First of all, you do not necessarily forget it—your intention. You set an intention, or in your terms, you choose; you generate a goal. You have an idea—what you want to do, what you want to manifest. It is not necessarily a matter of forgetting it, for you are actively engaging actions that move in that direction.
In this, it is a matter of not forgetting, but not focusing on that, paying attention to what you are doing in the now that is moving you to that. Let us say that you want to engage an event or a dinner party with a group of friends. The dinner party is the event; it is the intention that you are setting. And in that, you are generating steps and actions and activities to be creating the setting for that dinner party. What is more beneficial is to be aware of what you are doing now, all the actions that you are doing now, that move in that direction, that move in harmony with that, and there may be many actions within the day that seem unrelated to the dinner party. But in actuality, they may not be, for all that you do is interconnected. Therefore, regardless of how it seems surfacely, all that you are doing within that time framework is moving you either in the direction of the dinner party or not, for you may be focusing upon what will actually occur when the dinner party is occurring. What will the people do? What will be engaged? Will everyone be amiable with each other? Will everyone get along? And in this, you are not present; you are not now, and you are thinking. You are not trusting the situation. You are not paying attention to yourself. You are projecting to outside sources, questioning that and adjusting yourself and your behavior and your choices according to what you are paying attention to.
NATASHA: So how do you do (Inaudible)?
ELIAS: Move your attention. You notice what you are paying attention to, and you ask yourself one simple question: “Is that now?” If you cannot answer, “Yes,” to that one question, it does not warrant your thinking. You already set your intention; your thinking is designed to be now—what you are doing now. I am not expressing to any of you not to think. Your thought mechanism is as vital in your existence in physical focus as your liver or your kidneys. Do you pay attention to your liver and your kidneys every moment? (Group laughs.) Are you analyzing the function of your liver in every moment? But you are analyzing the function of your thought mechanism continuously. This is not its function. Its function is to translate. It is not an avenue of communication. Your thoughts do not communicate to you. They translate other avenues and are communicating to you. Your senses, your inner senses, your intuition, your impulses, your impressions, your body, your feelings—these are all avenues of communication. Your thinking is merely designed to translate into language what all those other communications are expressing.
In this, you are so accustomed to focusing your attention so strongly and so entirely upon your thinking that you confuse yourselves, and you distract yourselves, and you move yourselves out of the present. You project outside of yourselves. You concern yourselves with outside sources. What does this individual think? What does that individual feel? What are signals from this individual or that individual? What are the signs that I must watch for or look for to indicate to me what my choices are? For all my choices are dependent upon outside sources and what they do. No, they are not. Know it. For they are your choices. You are more valuable than that. You are more important than that. You are more deserving than that. Claim it. It is yours. It is your right. It is your entitlement as wondrous beings to express you first and in the now. All else is insignificant. Tomorrow will materialize how it will. Today, now is what is important, for tomorrow is shaped by today. The next moment is shaped by this moment now. Your confusion and all of your fear does not reside now. It is apprehension.
Fear is an expression of projecting. It is an anticipation. Anticipation is not now. It always involves the future. Fear is not now. You can be uncomfortable in the now. You can be uncertain in the now. You can be expressing trauma in the now, but fear is anticipations. And fear, let me express, is different from terror.
Terror can be expressed in the now. (Group laughs.) If you are standing before a tsunami, and it is seconds away from engulfing you, it is likely that you will feel terror. That is different from fear. If you are standing in the midst of a hurricane or tornado or an earthquake, you may be experiencing trauma and terror. Fear is an anticipation. It is different. And it is always a discounting that you cannot. Fear always includes, “I cannot.”
ADAM: This is Adam. Hi, Elias. I want to return to you speaking about sexuality, and I didn’t realize that I was surfing this wave pretty well or surfing the wave, I don’t know about well. But I wanted to ask some advice on how you accommodate the overwhelming. For me, it’s I’ve been realizing it’s like my sexual attraction has been more based in just the connectiveness, and the connection aspect of being intimate with a person. It’s kind of always been that way, but I never allowed myself to enjoy it. But now it’s just...it’s become more overwhelming because I’m relaxing and enjoying myself, but I don’t want to be hedonistic and careless and be of the extreme, but I am enjoying the...I appreciated the freedom. I’m realizing now I’ve had it all along, and I also have not necessarily increased sexual activity, but I’m just really enjoying it and because of that, and in a different way, it’s causing me to be a little more, you know, sensitive to that energy from every single person.
ELIAS: And what would you define as careless?
ADAM: Well, you know, I’ll just say multiple partners is, you know, is always been attractive to me and is attractive to me, so it’s, you know...I don’t know...like I just enjoy intimacy with the people. It’s not necessarily I need something, it’s that I enjoy that with them, but I prefer a variety of different energies and different experiences with each person, and each person definitely is something that I’m attracted to about them that there’s really only something I see when we’re being intimate, so I just...you know...I guess that would be probably my biggest thought is that, how many energies do you need to experience right now is the question I ask myself. (Group laughs.)
ELIAS: I would express that is an individual question, is it not? However many you choose.
ADAM: Well, get ready.
ELIAS: I would express— (Group laughs.) I would express to you, there is no limit. You are not limited. Therefore, it is your choice, however many you choose to interact with and you choose to connect with. Why would you limit?
ADAM: I would consider myself safe practicing, but fear does get in my face all the time, right? I’m getting so much better, but like I said, it’s not necessarily in an increase in sexual activity, but it’s just more of a true desire to enjoy it now, but I don’t like that, you know, the fear of the consequences.
ELIAS: Ah! Consequences!
ADAM: You know, basically, I mean, like STDs and these things, you know.
ELIAS: Ah! Which are all those consequences. Nasty. Nasty. (Group laughs.) And let me express to you consequences are always of your own making. Consequences—
ADAM: (Inaudible) creating a monster right now. (Group laughs.)
ELIAS: Consequences do not exist beyond what you create them to be which moves us back to that subject of trust, and if you trust what you are creating in your reality and that you can create your reality in an acceptable and a safe manner for yourself, and that you are following your individual guidelines and accepting of yourself and what you want, you will create the reality that is acceptable to you or that you want. Consequences are your invention. Each one of you invents your own consequences, and you may not offer the argument to myself that no consequences exist independent of what I think. No they do not. “Oh, yes they do, Elias.” For if you are in a particular situation, and let us say that you present yourself with a violent, abusive individual, and this has been an occurrence several times over and over, and you know what to expect in the other individual’s behavior, you are not paying attention to what you are doing in that behavior, and in that participation, and your anticipation and expectation of those consequences creates them to happen.
Regardless of how many times you give yourself a repeated example of a repeated action, it can change in any moment. You can change it regardless of your participation with other individuals. You all influence each other always, continuously. You are always influencing each other. Individuals create their own consequences. You always create your own consequences, even if it is another individual exacting it. You created it before they ever even contemplated enacting the expression, for you were already projecting that energy. Therefore, if you are trusting yourself, paying attention to yourself, not attempting to control, there are no consequences. You create what you choose to create in that freedom of your own expression.
CURT: I just have something to share. I know a lot of us have difficulty engaging trust, and me too at one point, and what I found was that I engaged the memory of the feeling of trust. And in doing that, a lot of us may still have a problem with that, and I (Inaudible) a trigger event where I felt trust in the past at some point, and I remember that, and in remembering that, I would focus my attention, which is most important; intention is the bottom line. I focus my attention on the feeling, which I also found had to do with just about any feeling that I can remember, and the feeling becomes pervasive, and so as long as you can focus your attention and hold your attention on the feeling of trust, it eliminates doubt and puts you in the now, and—
ELIAS: I would very much agree.
CURT: And it really works for me continuously. I had a decade of really horrendous experience—a lot of injury—and so now, the lesson that I learned is how to deal with it, and so the trust is in very strong with that, even though I’m a mess. I’m much less a mess than I was five or ten years ago.
CURT: Thank you. Thank you. (Group applauds.)
CHRIS: Hi, Elias. Hi, Elias, this is Chris. The Religious Wave for me has been incredible and real up-and-down with a lot of these things, so much so that I wouldn’t even know where to begin to go with my experiences, but talking about trust brought up all the things that have happened in the past twenty-four hours that I thought I would share—one of a great opportunity where I was trusting and one where I was not. So, on the way up here...several of us are staying in a house in the middle of nowhere, and I didn’t know how to get there, and I had written down some directions, but I decided that I didn’t want to try to read them in the car, in the dark; I would rather just use my GPS on my phone, and it took me in a completely different direction. I ended up in the middle of nowhere, on increasingly small dirt roads, almost wagon wheel type paths—pitch black—I started to get a bit worried, and nowhere near where the directions I had written down had said. And at some point, I thought, “This is a great opportunity to trust.” You know, I took a road trip, a year-and-a-half ago, out west with a buddy of mine, and we just drove for ten days, with no plans, nowhere to stay—3300 miles—everything worked out flawlessly without missing a beat. I think, “This is great. I can do this, a little scary, but I can do it.” I got to the house; it finally brought me there with no problems, and then I realized that I actually had no service—no data plan working the whole time—so there was no way that the GPS could have possibly gotten it because my phone didn’t work, but somehow it had worked.
So then, later on that night, I could not, for the life of me, go to sleep, and it was terrible, and I never have problems sleeping generally. I lie down in bed; I trust I can sleep. I close my eyes; I’m out until I wake up, feel like a million bucks. However, when I’m out visiting people, on vacation, things like that, I think too much about it, and I worry that if I can’t sleep, I won’t enjoy the next day. I’ll be tired for the event. I won’t be myself, and so on, and so on. And so I had that going on last night, and I was up almost all night tossing and turning, and I thought it was very obvious what I was doing; my mind was going a million miles a minute. I thought, “I don’t know most of these people that well, some not at all. I’m going to be tired. I’m going to look haggard. I’m going to not be myself, not be that social,” really getting angry at myself, and trying to make myself sleep which is impossible. You know, trying to...“Okay, now I’m going to focus on my breath and slow it down. Okay, that’s not working. Okay, now I’m going to try to let my mind go wild. No, that’s not working either.” And of course, I drank a bunch of tea before bed, so I had to pee every 20 minutes, (Group laughs.) and I had to keep getting up because as soon as I started to drift off, I had to get up (Inaudible). And it was terrible; it was like (Inaudible) just awake almost all night. And finally, I gave up and did sleep a little while, but then woke up again, but it was very notable comparing it to the experience of five, six hours previous in the car when I could not trust. “I’m just going to do nothing; I’m just going to lie here,” and it didn’t really work. But it just was interesting, especially, you know, other areas, like, for example, money, I have no problem with. (Inaudible) last eight years, I just trust that I have enough money, and I always do. It doesn’t matter what I spend, (Inaudible).
I thought, “That is a big thing to accomplish, but I can’t sleep, and that’s (Inaudible). I mean this is ridiculous.” So...and I feel fine today, so it worked out anyway.
ELIAS: Congratulations. Let me also offer to you some information in relation to that with sleep. Many, many, many individuals incorporate difficulty in sleeping, and for most individuals that generate difficulty in this expression of sleeping, it is very much connected with old associations that have developed habits that you are not aware of. One of those habits is thinking. The thinking in nighttime hours is generally different from thinking in daytime hours, and in this, there is less stimulation that is occurring around you. Generally, your surroundings and environment is quieter, and therefore, there is less distraction, and that triggers the thinking.
This is a habit that becomes developed as a small one, and generally speaking, it is a protective action, for if you are thinking, it is very difficult to sleep. If you are sleeping, it is difficult to be on alert or to be aware of what is occurring around you. This does not necessarily require that the small one has engaged some tremendous trauma, but small ones generate many, many, many different types of ideas as to what is threatening in their environment, and the most unsafe action to do is to sleep, and therefore, you begin as a very small child developing habits that are triggered when you become anxious. The more anxious you become, the more it triggers this automatic protection action. The protection action is, “Remain alert.” You are anxious, and if you are anxious, there must be a threat, even if there is not one. There must be a threat, for you are anxious, and if there is a threat, you must be alert, therefore, trigger the action to maintain alertness, and what occurs is you find it very difficult to stop thinking, for the thinking is what keeps you alert and prevents you from sleeping. I would express that you can alter that. It is a matter of reconditioning or establishing a new habit to replace the old habit, and how you do that is you begin to view your thinking as things.
Pretend, imagine that your thoughts are objects. You are thinking about a grocery list; it is an object of a grocery list. If you are thinking about being tired, you are imagining an object of a tired you. There are objects that you attach to whatever you are thinking, and once you have those objects, you visualize, and you speak to them as objects as if each of those objects is its own entity, and you express directing them, and how you do that is you express, “You and you and you and you and you exit my room. You and you and you and you and you, I refuse to incorporate in my bed with me. There’s not enough room in my bed for all of these bodies. Therefore, all of you (Group laughs.) exit my room.” Not that they must be banished eternally, they merely are banished for the evening. They may return, but they are not allowed to occupy the same bed as you in the nighttime. That may require practicing, but you will notice also that it will begin to be somewhat affecting almost immediately, and you can also incorporate a very intentional relaxation visualization. If you are visualizing, you cannot be thinking. You will either be thinking, or you will be visualizing. Your physical brain, receiving the signals of thinking, cannot generate both actions simultaneously.
Another very simple trick, which any of you can incorporate, in relation to any time framework of thinking and wanting to stop thinking, choose a word. The word may not be an action. It may not be an action such as “joy,” or “peace,” or “love.” No, it must be a word that is a thing, but the thing should be some manifestation that you like, but with no emotional attachment, such as “cloud,” or a “dog,” or a “tree.” Anything that you like, but does not necessarily incorporate an emotional attachment to the word.
Now; when you choose your word, when you notice that you are thinking, and you cannot stop yourself from thinking, you express very quickly, for at least 10 to 20 seconds, “Cow, cow, cow, cow, cow, cow, cow, cow, cow.” Your physical, biological brain cannot think and express that word rapidly, repeatedly, simultaneously. It cannot do that function, therefore, it signals the brain to stop. It signals the brain to stop firing in relation to the reception of thinking, and you will begin to notice within very few seconds, your actual body consciousness will begin to relax, for the more you think, the more your muscles tense. This is the reason that thinking excessively is tiring. It generates actual physical fatigue, and in this, you will notice very quickly that your body will actually begin to relax while you expressing, “Cow, cow, cow, cow, cow, cow, cow, cow, cow.” You also notice that 10 to 20 seconds may seem an eternity while you are repeating that one word. But in that, once you have engaged that action several times, you can do it within two or three seconds, and it will be as effective. It does very quickly interrupt all thinking and instructs the body consciousness to relax.
CHRIS: And I’ll just add to that, I was going to say that, as I said, I’ve never had problems sleeping generally, and I usually go to bed with a lot on my mind, and my mind would be thinking and thinking, and those thoughts will kind of transition into more abstract thoughts, and then eventually, they turn into dreams, and then I’m just off, you know. The difference is, the times I can’t sleep are almost always because I have something coming up where I worry that people might think badly of me if I’m not presenting myself perfectly, and this is (Inaudible) because I don’t know everybody all that well; I want to present myself with my best (Inaudible).
I was at a wedding over the summer. I was a groomsman. I couldn’t see for the life of me; I was hammered-drunk. I still couldn’t sleep because I was so worried I would come across bad either way, you know.
ELIAS: And what is that?
CHRIS: It is because I’m worrying about the future. I’m judging self, as we do. Last night, I was thinking, here’s why I can’t sleep—
ELIAS: And you are projecting, not only futurely, but you are consuming yourself with all the outside sources. You have become unimportant.
CHRIS: Right. Exactly.
ELIAS: All the outside sources have become more important.
CHRIS: Because last night, it occurred to me, when I couldn’t sleep, I thought, “Well, this isn’t really a threat. I’m lying here relaxing and warm in the bed; it’s fine.” The fear was about the consequences, that may or may not happen, which was, “Wow, I might look haggard and tired tomorrow.” You know, it’s an invented fear. So, that’s usually...that’s what keeps me up in those rare instances.
ELIAS: And it may be advantageous to you to remind yourself that those consequences are precisely what you express, an invented consequence.
We shall break, momentarily, and continue.
(Elias departs after 1 hour, 18 minutes.)
(Elias’ arrival time is 15 seconds.)
ELIAS: Continuing. (Chuckles)
RODNEY: I have questions about how I pay attention.
RODNEY: Like in the first half of this session, for the love of me, I couldn’t stay awake, and I was very conscious of having to stay awake.
ELIAS: How we have the reverse situation— (Everyone laughs.)
RODNEY: Was it tiredness or was it energy?
RODNEY: That’s what that feels like?
RODNEY: Calm down folks, I can’t stay awake. (Group laughs.)
ELIAS: An overwhelm.
RODNEY: An overwhelm?
ELIAS: An overwhelm of energy. A large concentration of energy. Some individuals—
RODNEY: It was like I was being swallowed, you know?
ELIAS: Some individuals automatically react, and each individual will respond in their own manner, but some individuals do react in a body conscious manner to an overwhelm of a volume of energy. What the body consciousness does is it expresses a type of command to dampen functions. It allows you to continue to assimilate the information. The energy continues to be received, but it shuts down your senses to allow no other input other than the energy.
RODNEY: Wow, that’s very...and what Polly’s doing with the pheromones on the pillow?
ELIAS: Releasing energy.
RODNEY: She releases...she’s the one that’s putting it out? Okay. Another question: it has to do with thinking and attention. It seems to me there are different modes of thinking.
ELIAS: There are.
RODNEY: Like there’s imagination. There is what we talk about of futuring—you know, worrying about the dinner party. That’s a different kind of mode, and there’s like...I play puzzles—Sudoku—and it’s almost like I’m becoming so focused that the rest of the world dissipated. Would you talk about those various modes of...because they’re all words or pictures.
RODNEY: Language. You know, they’re all made up of this thing we call language, but they fall into different categories.
ELIAS: They do. Although, I would express that of the examples that you offered, the one that is different is the example of the dinner party—the anticipation. The imagination or the puzzles—imagination is a communication avenue, and your thought mechanism is doing its job. It is translating that communication into language. Therefore, you associate that your imagination is thinking, but it is not. Your thinking is translating that input of information from the imagination, just as when you use your physical senses—your hearing, your sight, your touch—you are inputting information in a very similar manner to imagination, and your thinking translates that information into language.
Now; in that, with the puzzles, you are thinking, but you are engaging an action, and your thinking is translating into language what you are doing. It is present. It is functioning in the manner that it was designed to be translating into language what you are doing, and it does it very quickly.
RODNEY: I would say so because, for instance, in Sudoku, there are patterns that emerge, and it’s like you are not even thinking; you recognize the pattern. The pattern has certain consequences. You act on those consequences, and it’s virtually a thoughtless process, but it can’t be completely thoughtless because there’s got to be something going on there.
Now; there are degrees. There are some communications in which thinking is not required, for you already know what the translation is just as when you engage your vision, and you look at a tree. You already know what that object is. You do not necessarily think, “I am looking at a tree,” for it is not necessary. The translation has already been offered. You already know it, and therefore, it is not necessary for you to access your thinking. There are other actions that you engage, that in some capacities, you already understand the symbols that you are connecting with, and therefore, it is not necessary for your thought mechanism to translate that into language.
In other situations, your thought mechanism is functioning in the capacity that it was designed. You are inputting information, and it is translating that information into language. The language varies. For the most part, it will be in the verbal language that is most familiar to you, therefore, words. But it also translates into forms, pictures, or symbols.
RODNEY: Call it just plain logic. I mean, if you see A and B together, you’d know that that means something; that means C say. So, whether you see A and B together, you don’t even have to think C.
RODNEY: But you’d know it.
ELIAS: Correct. For your thinking has already accomplished its function previously.
RODNEY: So you can actually use the word “cognate”? Would you—
ELIAS: It is knowing.
RODNEY: You may actually solve a puzzle without even, without—
RODNEY: —thinking about it.
RODNEY: But that thinking mechanism is there to serve you if you needed it.
ELIAS: It serves an important function. It is, in actuality, a vital function, as much as your heart function or your liver—any of your organs—they serve a function in your physical existence, in your physical manifestation. Your thinking performs a vital function also in translating information which is very important.
The difficulty is that individuals, within the time framework of the past 200 to 250 of your years—very recently in your history—which also moves in conjunction with this wave, what has occurred differently is that you collectively generated a tremendous surge in energy, building to the beginning of this shift in consciousness. And in the beginning time framework of this shift in consciousness, without knowing objectively that you were shifting, you generated a leap in evolution, so to speak, intellectually. But in that direction, opening much more to your creativity and imagination, focusing upon intellect, what you did was, you began equating thinking with intellect to generate an association that they are almost synonymous. The more you think, the more intellectual you are. The more you think, the more intelligent you are. The more you think, the smarter you are. The more you exercise your thinking, the more you advance yourself, and you began to generate, through imagination and creativity, a significant surge forward, which sparked tremendous inventiveness and creativity within a time framework of approximately a century. You sprang forward in the allowance of imagination to such a tremendous degree; you began to equate thinking with intellect, and intellect you equate with imagination and creativity. They are not all the same, but you equate them the same.
And in that, there has been tremendous focus and encouragement within that time framework to pay attention to thinking, so much so, to the extent that throughout your past century, small ones have been chided if they do not think enough, expressed to be lazy if they are not paying enough attention to thinking. It has been very pervasive in all of your societies throughout your world.
And in that, that encouragement, that continuous spurring to be paying attention to thoughts has created, what you would term to be, an epidemic of malfunctioning thought mechanisms. For in doing so, you credited this mechanism with actions that it does not do. It would be the same with crediting your liver with your creativity, (Group laughs.) that if you expressed and created a masterpiece painting, that it sprung from your liver. (Group laughs.) Your thought mechanism is a mechanism. It serves a specific function, no more. And in that, what you have done is you have credited actual communication avenues to the thought mechanism, which it does not perform that function to the point, in which, within the time framework most recently in your history, within your recent 25 to 30 of your years—very recent—you have generated, yet again, another step in crediting your thinking, expressing that thought creates your reality. No, it does not.
Thought does not create your reality. Your perception creates your reality, and its single most greatest influence is your attention, regardless of what you are thinking. In this, the more you have credited thinking with actions that it does not perform, and that it is not responsible for, the more you pay attention to it, and the more confused you become.
RODNEY: Has this got anything to do with the fact that of late, tremendous quantities of money for funding of research, by some very significant people, in how to build a machine that will capture world consciousness at death. It preserves you forever. And the names of people associated with this kind of stuff, it blows you away. And people...people have amassed tremendous sums of money are pouring money into this research. You know, and let’s say in 50 years, they’ll have a computer the size of a thimble that will, you know, put all the other computers on the planet out of business today. And they see this kind of growth in technology, and they actually think they are going to be able to preserve essence (Inaudible) the personality. Would you comment on that briefly?
ELIAS: Very well. The research and the action of this direction will incorporate more time than it would, for they are continuing to associate that and the essence of you with your thinking. Eventually, it is very likely that they will generate a step forward and recognize that is not what is the essence of you, and they will step closer to the recognition of consciousness.
As to their action of capturing consciousness, it will be similar to all of your other inventions, which are reflections of your abilities. You generate ships, you generate particle accelerators, you create airplanes, you create computers that transmit signals through the air. You are generating physical manifestations of yourselves. You are expressing physical expressions of what you are, and what you can do. Your computers—what you term as your Internet now—it is a tremendous reflection of your interconnectedness, that it knows no boundaries, that physical proximity is not a factor. And in this new direction, it is a new inspiration, and they will create a physical manifestation that will not capture consciousness, but that will, by choice and by agreement, be a holder for energy deposits. An energy deposit can contain your world view, which would be the expression of you in this physical manifestation, in this physical focus. Is it the capturing of you as essence? No. Is it capturing of consciousness? No. Consciousness is not a thing to capture. It is an action; it is not a thing.
RODNEY: Right, but this world view you’re talking about—
RODNEY: Is it an element that could create? It could imitate and think?
ELIAS: It does not think. Thinking is a physical function. Thinking is a physical manifestation equal to the function that your liver performs. In this, I would express that a world view is a thing, for it is a compilation of your energy. Energy is very real.
RODNEY: But it’s not the personality?
ELIAS: It does contain the personality.
RODNEY: It does?
ELIAS: Yes. And in that, it is your physical manifestation expression. Is it you? No, but is it all of your assessments, all of your associations, all of your input of experience, all of your evaluation, all of your perception—
RODNEY: So, they will do that?
ELIAS: —of reality in physical expression? Yes.
RODNEY: They’re going to be able to capture that?
ELIAS: Can they do? Yes.
LYNDA: Didn’t you read Oversoul Seven? (Group laughs.) The Museum of Time? Hello?
ELIAS: Yes, they can, and you are moving closer and closer to that type of technology. Will it be capturing of essence or capturing of consciousness, no, for that is not a thing. You cannot capture something that is not a thing, but—
RODNEY: How about creativity? Can they capture that with this thing-
ELIAS: The expression of and the perception of the creativity of the individual, yes, for that is a part of the individual’s perception. Perception is a physical expression. It is only associated with physical reality. There is no perception outside of physical reality. It is not necessary. Perception is another function that, in conjunction with time, creates a projection of energy that generates matter—physical matter.
INNA: Could you repeat that again?
ELIAS: Perception, in conjunction with time, creates physical matter.
RODNEY: So when they say they’re going to preserve life, you say that they’re going to do it.
ELIAS: They will preserve the world view of the individual—
ELIAS: —the perception.
RODNEY: Which is not life itself.
ELIAS: No. It is not life. It is the energy projection of your perception.
DANIEL: Okay, so when...so when you talk about creativity, right, for example when Beethoven was writing his symphonies, that type of creativity, I always thought it was essence; it was (Inaudible) like unpredictability.
ELIAS: Everything you do involves the entirety of essence. Yes.
DANIEL: Yes. So, now, in this device, the machine, the technology that captures the creativity, as you say, would that machine then be able to compose similar music even after a composer has disengaged?
DANIEL: No. Okay.
ELIAS: It would require being connected, once again, with a physical form.
RODNEY: But they’re going to do that also.
RODNEY: So, once they do that, they’ve reinstated life.
ELIAS: No, they have not recreated life. They have included or inserted the perception—
RODNEY: Into a robot.
ELIAS: —of a different life into a new being, which you could easily do with clones.
LYNDA: C-L-O-N-E-S? (Elias nods.)
ELIAS: Therefore, you advance your technology, and you generate the device that will not exactly capture, but in cooperation and agreement, the energy deposit will be offered to and stored with, and it does not require much actual physical space arrangement. It can be very small. In this, futurely, the idea would be to thusly incorporate that saved perception—that world view—into another physical manifestation—another body. And when you incorporate the technology of cloning, you can manufacture as many bodies as you choose.
RODNEY: So would—
ELIAS: Ah, and that begs the question, (Rodney laughs.) “Is the clone you?”
ELIAS: “Is the clone real?” Yes. Very much so.
ANN: Is it the same essence?
ANN: As the original?
ELIAS: Yes. Yes. It is you, once again, replicating, in a physical display, what you do naturally in consciousness, just as you replicated by allowing yourselves to float upon water, or fly in the skies, or recognize your interconnectedness through your Internet and be unbounded by physical proximity. You are replicating, in a physical manifestation, what you are and what you do as consciousness.
In this, as consciousness, I have expressed from the onset of this forum, there are countless yous of you. You only see one. But there are countless yous of you. The action of generating technology to express the development of cloning is, yet again, merely another physical display of what you naturally do. I would express that the physical display of cloning would be very similar to your fascination with fragmentation. You are continuously fragmenting always. It is an action that you do continuously, producing more and more and more and more and more yous. And each fragment contains every aspect of the essence that it was fragmented from.
MALE: Are they probable yous?
ELIAS: Yes. Therefore, essentially, figuratively speaking, you could express that you are continuously cloning yourselves in countless numbers.
RODNEY: But in the physical world—
ELIAS: In the physical world, you are merely replicating that.
RODNEY: We’re going through a time, you are saying, where people can replicate themselves in time endlessly, which is immortality. It’s no wonder they’re dumping money into this.
ELIAS: And they think, now, or you think, now, that this is the greatest achievement—immortality. You are already immortal. (Group laughs.) And you think that the immortality in a physical expression is the greatest expression. I would express to you that, in your ancient, ancient history, in your stories of your Bible, in your stories in your scrolls, yes, their identification of calendar and years was somewhat different from your own presently, but not so much removed from your present calendars and assessment or counting of years that it generates a tremendous difference.
Individuals, contrary to what you believe now, incorporated tremendous lifespans and became bored, and therefore, chose to shorten those lifespans, that in any one given focus, most individuals accomplish their value fulfillment within a time framework of, generally, 100 years. Within that time framework, most individuals accomplish their value fulfillment. For remember, what is your intent? Every one of you incorporates an intent in each focus, and what is that? It is one general theme of exploration. You are exploring one subject. One, in one focus, and all of the avenues of that one subject in one focus. Most individuals will accomplish that within the time framework of 100 years.
Therefore, it is unnecessary to express tremendous lengths of lifetime. Some individuals incorporate the excitement and the curiosity and the desire to be extending of individual lifetimes. Now, for you have incorporated millennia in which you have shortened it, and now you are moving in a direction of lengthening it again, for different reasons, for you are also expanding your awareness, which increases what you explore, for you are not only exploring this physical dimension, you are not only exploring this physical dimension in relation to this shift in consciousness. You are also exploring death. You are exploring non-physical areas of consciousness. You are exploring other dimensions. You are exploring your interconnectedness with other essences, be they in this dimension or not. And you are exploring your universe, which you have never done before.
JOHN: Actually, I had a very detailed question formulated in the first part of the Session because you started off talking about an automobile—the schematics, the parts, the functioning, the construction, and the directing it—(Inaudible) how individuals come together with a common goal, right? And (Inaudible) the question about organizations and organizational leadership and what leadership means in that context, and it’s all about working together and in the context of The Religious Wave.
And then, we had a conversation over break about what seems like an entirely different topic, right, about (Inaudible). (Inaudible) a very different question because I was thinking about the mechanical and how mechanics come together and how...because one of the things that Aaron mentioned also was (Inaudible) concerned about how leadership might change the context of The Shift (Inaudible).
Now; what seems to be entirely different, and I’m not sure that it is, you and I, we’ve talked about gender and sexual activity; you opened that with the first half of the Session, right? We’ve talked about gender energy in physical gender, and how the male represents the male gender and also the male energy, whether or not those are...there’s a directional focus within those—the male represents the mechanical, the female represents the connecting—and cultural differences arise, and so those small directional changes compound into large cultural differences, right? And so, in that context of gender difference, or gender similarity, depending on whom one is having sex with or getting together with, right, what is the—
JOHN: —approach. (Group laughs.) That’s a good question. What’s the question? There’s a similar question to (Inaudible) which is how...given the difference, right, how do genders come together in the creation of sexual activity, given that cultural difference, right? (Inaudible) and what is the approach to romance, however you might define romance?
ELIAS: Clarifying your question— (Group laughs.)
JOHN: That’s something I would like, but I was thinking out loud and (Inaudible)—
ELIAS: In relation to genders, in your words, “coming together,” are you expressing that in relation to in general or now?
JOHN: Well, I think now, as history has come about, and here we are now, (Inaudible) The Religious Wave and how things are shifting, right?
ELIAS: Very well and romance.
ELIAS: Very well. This is an excellent question, for there is considerable confusion in this time framework in relation to sexual expression and how genders come together. For the expressions of genders have swung out-of-balance. That in relation to this shift, you have incorporated slightly more than one hundred of your years almost reversing your roles in genders—female individuals becoming more assertive and expressing more dominance, male individuals expressing more emotional, more sensitivity. And in this, each gender is generating an attempt to balance by becoming more aware of both aspects of gender within themselves, but they have swung out-of-balance and almost reverse roles, in which this becomes considerably confusing to many individuals in relation to sexual expressions and sexuality and how to mesh that, for the individuals themselves are confused in how they are expressing. Male individuals are attempting to express more sensitivity, be more aware of connection, be more aware of interaction and emotion, expressing more intuition, expressing more of their feminine aspects. The female individuals are expressing more assertiveness—“Be an individual. Be independent. Express yourself. Move in your own direction. Do not allow yourself to be compromised or dictated to. Incorporate the male role. Be more intellectual.” Once again, encouraging females much more so in this past hundred years to think more and to pay attention to that thinking more—be more male; be more intellectual. That creates a dynamic within individuals in which it blurs their physical expression. Male individuals are being more sensitive or paying more attention to their feelings and their emotional communications and not paying as much attention to the factor that they are a male gender, that you chose to be manifest as a male gender. You are males. You incorporate male genitalia. Females are expressing more intellect and not paying attention as much to the factor that they chose to be a female individual, which as we have discussed previously, what is occurring in relation to that is that there are more and more female individuals expressing infertility, which is what? Male. And there are more and more males that are expressing inability to generate erection, which is what? Female. You have even invented medications to aid you in physical functions, for your bodies are confused, for you are expressing an energy of the other gender out-of-balance. Yes, you all incorporate male and female energy, male and female qualities. Yes, you are shifting and the dominant expression of energy has shifted to the female—the intuitive. You can be intuitive and not be female. This is not to say that you express yourselves in the manner of the other gender. You incorporate two genders in your physical reality for a reason. You are not the same. Males and females are different. Not only your physiology is different, your natural expressions are different. In some capacities, you do speak different languages, for you perceive differently, for you are different, and you are attempting to all be the same, and you are not.
In this, how you come together is you recognize, first of all, your individual genders, and you evaluate within yourselves individually what your preferences are in relation to partners or who you want to interact with and participate with sexually, which that is another factor that is becoming blurred, for you have expressed so many centuries of religious beliefs and rules in relation to who you can couple with and who you cannot couple with, and you are beginning to recognize that that is not true. Remember the cetaceans. They incorporate sexual activity with each other regardless of gender. Gender is not necessarily a factor. The only time framework that gender is a factor with cetaceans is in relation to procreation. Other than that, they interact sexually with each other of all genders at all times, for it is not merely an expression of procreation. You are sexual beings. What is confusing and limiting and difficult for many individuals are the rules. There are so many rules. How to express, what to express, when to express, what to watch, what to pay attention to, what is acceptable, what is not acceptable.
What I would express to you, how to come together with other individuals in relation to sexual expressions, follow what you feel. Pay attention to what you feel. Your sexuality is expressed mainly through feeling—physical and emotional feeling. Pay attention to what you feel and follow it. Toss away the rules.
As to romance, romance is an interesting subject, and one that is confusing to many individuals, for many individuals do not understand what romance is other than fairy tales. The prince and the princess, the knight and the damsel-in-distress, chivalry—this is the identification for most individuals of romance and romantic expressions. Romantic expressions are very simple, and in that, the reason they are so attractive is that the expression of romance is expressing everything complimentary and elevating to another individual. It is simply the focusing and the allowance of yourself to express everything that is elevating and appreciating and complimentary to another individual, and all of you enjoy being complimented, and all of you enjoy another individual always expressing to you that you are right, that you are beautiful, that you are wonderful, that you are intelligent, that you are sexual, that you are attractive, that you are alluring—these are all compliments. They are all expressions of what is appreciated and admired in another individual, and the expression of romance is entirely expressing only compliment and appreciation for another individual. Romance is that elevation of the other individual in the capacity that they are precisely what they are—perfect.
ELIAS: And in this, it is not merely fun and exciting and exhilarating and wondrous to be expressed to in romance, but it is very fun to be expressing the compliments and to be the elevator. It is very satisfying to express to another individual that freedom of yourself to express every compliment that you can imagine; it elevates yourself also, for when you do that, you are expressing that acknowledgment of your freedom to express and your awareness of what you are expressing, that you are aware enough and paying attention enough that you notice all of these compliments in relation to the other individual. This is the attraction to romance, for romance incorporates no negative.
ELIAS: There is no negative in romance. It is always the compliment.
LYNDA: Yay. (Group applauds.)
KATHLEEN: Hi, I’m Kathleen, and I have a two-part question. There’s something going on on our Internet—interconnection Internet—about a country or a portion of a country where the women have chosen to not give birth, to not be sexually active, and I think it fits right in nicely with what you are talking about about this blurring because of the softening of sort of the social definitions or roles—or rules, I should say—and the application of more freedoms in the countries that were much more rigid in terms of rules, and what have you, and this entire society is finding that all of their younger people are not reproducing, not bearing children, but rather doing their own thing and expressing themselves in ways that they have felt closed off from formerly and doing the ritual or the required one-child per couple and that sort of thing. And I wondered if that was partially because of The Religious Wave where people are expressing more genuinely from within themselves, but also sort of meshed in with that blurring and that confusion about gender, cross-gender confusion that you were just talking about—that was the first part of my question.
And the second part was I was having a conversation with someone earlier about sensuality and food, and one of the things I love to express is the sharing of and creation of nice foods, and I’m not going to say I have sex with vegetables or anything, although that has crossed my mind. (Group laughs.) But the satisfaction and the immensity and the ecstasy that I literally physically and emotionally feel when I’m incorporating my love into this food is a sexual expression, isn’t it?
KATHLEEN: And I mean, I’ve had difficulty framing that into words conversationally, but when I’m able to express it in my food, and people recognize it, and they may not term it that way, but it’s sort of like the idea of beautiful Indian food which is very Tantric, very sensual, very sort of...accentuates sensory response in...throughout your whole body and throughout your essence because—
KATHLEEN: —I feel it, in way more than just physical ways, so I just wanted to kind of toss that out there and pardon the vegetarian pun. (Group laughs.) I thank you, Elias.
ELIAS: Individuals and cultures throughout time, throughout your time, throughout your history have expressed considerable sexuality and sensuality in relation to food and what you consume and the preparation of it and the combinations of flavors, for they are also an avenue that allows you to engage your body in a sensual manner. In this, the what you may term to be unfortunate aspect of that, in your terms, is that that has also moved to an extreme, which is directly also related to and associated with the repression of the sexual activity and allowance of sexual activity, and therefore, that energy has been channeled into food which is more acceptable—
MALE: But to excess...
ELIAS: Yes, to excess, for it is regardless that it is a sensual expression, it is being used as a replacement for sexual activity and expression, for the rules that regard sexuality, and in this, it encourages individuals to be engaging food in extreme, which creates the other difficulties and situations that you are all aware of, in difficulties with weight and obesity, for individuals are attempting to channel that sexual energy into another direction that accommodates sensuality, but does not quite incorporate the same expression, and it does not incorporate one very important factor; there is a difference. Food is associated with consumption input. Sexual activity is a release of energy, not an input. Sexual activity is a tremendous release of energy, which is also a reason that individuals in your history, prior to your past century, generally expressed greater health and less dis-ease. Your most common health issues, in this time framework, of heart, lung, and cancer—heart disease, lung disease, and cancer—these bodily expressions, these physical dis-eases, were almost unknown. They were considerably rare prior to a century ago. But individuals also engaged much more sexual activity and much more release of energy. Yes, within the confines of the rules, but in relation to the rules, coupled themselves more.
KATHLEEN: So it’s more balanced.
ELIAS: In a manner of speaking, in some directions, yes. I would express that in this past century, as I expressed previously, you have moved in different directions in relation to genders, which has incorporated significant affectingnesses, not only in infertility, but in increase in dis-ease—an increase in physical manifestations. You incorporate more known dis-eases now than you have ever within your entire history as a species. You have expressed more known dis-eases in this past 100 years, which is such a small time framework in relation to your existence as a species. And in this, you continue to decay your health and dishonor your physical manifestations by denying yourselves and incorporating such rules to such extremes and by limiting yourselves and generating such an extreme out-of-balance. Remember the dolphins.
KATHLEEN: Isn’t this wave about dissolving and breaking down—
KATHLEEN: —those rules and—
KATHLEEN: —changing that whole—
ELIAS: Yes. Yes, it is, but it also is, for many individuals, becoming very confusing, and for many individuals very traumatic, and that is being displayed throughout your world.
CURT: This is a personal thing. Can you comment on the expression of diabetes and how it can be healed?
ELIAS: Can I comment upon the affectingness of diabetes—
CURT: As an expression.
ELIAS: As an expression.
CURT: Yes, and how it heals.
ELIAS: And how to heal it.
CURT: Thank you.
ELIAS: You are welcome.
FEMALE: Have more sex? (Group laughs.)
ELIAS: That may also be helpful.
LYNDA: Less sugar. More sex.
ELIAS: This also is another physical condition that has increased exponentially in this past century, that the expression of this physical manifestation was relatively uncommon prior to that. In this, in not paying attention to your bodies, in discounting the natural functions of your bodies, and once again, paying too much attention to thinking and too much attention and credit to the intellect, neglecting the maintenance of the body consciousness, what has occurred is, in this, the body has more and more moved in directions of generating, what you term to be “conditions” that are ongoing, that are essentially screaming at you. Your bodies are, in a manner of speaking, screaming, and in that, they are generating extremes also. And in those extremes, the body chooses to vary simple, but essential functions that it will malfunction how you process.
The expression of diabetes is a processing malfunction. Your body has moved to an extreme and generated that display of not processing. It stops processing. It stops converting in its natural form, and it malfunctions.
Now; as to how can you address to that? When the body consciousness is neglected, and it is screaming for your attention, and it is malfunctioning, it will choose expressions that, in your terms, comfort it, and what comforts your body, but to rest. Therefore, rather than rest, it creates malfunctions that will be fatigue, tiring, for it is depressing the systems.
In this, how you alter that is, you pay attention to what you are not paying attention to. You listen to your body. It craves certain comfort aspects—sugar. It craves that, for what does sugar do?
FEMALE: It gives you a lift.
CURT: Makes you feel good.
ELIAS: It accelerates.
ELIAS: But if it accelerates quickly, what is your body’s response or reaction to quickly being accelerated? It becomes fatigued. It automatically moves in a direction of depressing itself, for when it depresses itself, there is less input. There is less sense data that it will connect to. All of your senses become dampened. This is the body consciousness protecting itself from overwhelm. You are not paying attention to it, therefore, it will depress; it will shut down, and therefore, protect itself.
In this, what that does is it creates significant malfunctions, and you become ill. How you address to it is you begin with expressing what your body requires in natural manners, not in artificial manners. Sugar does what? It accelerates, therefore, your body requires movement.
CURT: As in exercise?
ELIAS: Many, many, many, many individuals develop diabetes, not only in relation to diet, but in relation to inactivity. You are being inactive, for you are being conditioned to being inactive. Remember, we are promoting the intellect—the thinking, not the doing—the thinking. And many of you, in that, generate employments and jobs doing what?
ELIAS: Precisely. Are you moving? No. Are you being active? No. And in that, when you are inactive, you begin to alter what you consume. You begin to consume more food sources that contain certain substances that produce that elevation, that acceleration, for you are not doing it. You are not moving. And in that, the body is generating expressions to you—prompts. You want candy; you want processed pasta. You want French fries with sugar in them. Your body is prompting you in relation to what you are consuming. It is not merely that you are thinking that you want to eat this. Your thinking is doing its job; it is translating the signals from your body—the communication from your body. You want to eat this. You want to drink this. You want to consume this, for you are not doing any of these actions. Therefore, the compensation for that is to consume this—be more sedentary and consume.
In this, I would also express that another aspect of this is not trusting the body that it can function properly or effectively—
CURT: Trust it, then.
ELIAS: Yes, and regenerate itself. Your body regenerates itself continuously within a period of six-and-one-half to seven years; every cell in your body has been regenerated and is new. Not one cell is the same as it was six-and-a-half to seven years prior. It is always regenerating, and there are no cells in your body that do not incorporate the ability to regenerate, including brain cells. But you think that your body is not capable of functioning—
CURT: I can relate to that. In my case, I created a whole bunch of extensive injuries to my body, and shortly after that happened, I contracted diabetes. My injuries, basically, wouldn’t let me exercise. Before that, I exercised a lot.
CURT: Yeah, right. (Elias laughs.) It was really getting my attention, but I never really realized what you’re telling me right now. And the big issue, which is what is really paramount to me, is trust, and yet I can see where, relatively speaking, the trust in my body healing itself wasn’t there, but it is now, because I just engaged it. So when you said that—
CURT: —I realized exactly what you were saying, and it works, and I can see it. I’ve been healing my body since ‘94, when it started, when I...it was an ongoing ten-year thing where I kept falling, breaking ankles, breaking bones—all kinds of stuff—that was all to get my attention to get me out of a relationship, which I was committed to, and when I got out of it, everything changed, but the diabetes is still there. But now, when you say this, I can see where to go, so thank you very much.
LYNDA: Elias, I wanted to make one comment. And aligned with change and the trauma of it, something you said to me in our last talk in August, you said that the reason change is so difficult is because of endings.
LYNDA: And I wanted to...I thought maybe you would embellish that a little bit, because it’s just now starting to sink in of that my own associations of endings and how they’re not absolutes, and it’s beginning to be very liberating, and I thought maybe you would talk about that.
ELIAS: Very well. This is a significant expression also. Change, as you are aware, is imminent, and it is occurring, and you are all experiencing it in varying capacities. And the reason that change is difficult for many individuals is that in many, many, many situations, if not most, change is equated with endings. Even if you want the ending, it is difficult, for it seems to be disconnecting—that ending equals disconnected.
And in this, I would express that, first of all, there are always endings, for there are always beginnings, and beginnings cannot occur without endings. Ah, the chicken or the egg. (Group laughs.) But in actuality, without endings, there cannot be beginnings, and there are always new beginnings with every ending.
In this, ending is not synonymous with disconnecting. The connection remains in whatever the ending is, whether it be a physical ending, whether it be an expression ending, whether it be a project that you are engaging, a relationship; it matters not. If you generate a sculpture, or you paint a picture, and you finish it, it is ended, but it gives way to another beginning. For as it is finished, it begins a new life, so to speak, in being viewed and creates what? By the ending, it does not create disconnect; it creates connecting, for it creates a new direction.
In this, I would also express that individuals become distressed or sad in relation to endings, for you generate the idea that if you are successful in what you are doing, regardless of what it is, that it will be ongoing ever after. That success means that there is no end; they will always continue. It does continue. It changes form. Endings are the expression of changing forms, not discontinuing, not disconnecting, but merely changing form. And in that, whatever was expressed in the process served to enrich, whether it was comfortable or uncomfortable; it matters not. For you would not engage it if it was not important.
PAUL: A lighter question, Elias. Is this on? Is this on? Since the topic was sexuality (Inaudible) aspects here, in the lighter question: so what’s my potential for having sex with a time traveler? (Group laughs.)
ELIAS: Very slim. (Group applauds and laughs.) Almost non-existent. (Group laughs.) I would express that your potential for that would be similar to the ratio of your potential to be incorporating sex with a cetacean. (Group laughs.)
VERONICA: This is Amadis. I’m in a situation where a friend of mine, who had to sell her house to find a new residence, asked me if she could live with me. It’s been three-and-a-half months, and she’s still at my home, and during this time, I’ve been challenged to see myself and notice my reactions to my friend. Previously, I was alone...so I’m not sure when she’s going to move out, but I feel that I am at her...or I have allowed myself to be at her mercy because I don’t want to put her in the street. So I think in the allegiance to myself, I’d have to say it’s time to leave, but I feel guilty about it. When do my feelings come into play—
ELIAS: Always. (Group applauds.) Always first. I cannot emphasize strongly enough, this one principle—you are always first. You are always primary—the first, number one, always. You do disservice to any other individual when you place them before yourself. You are not being kind. You are not being helpful. Accommodating is not helpful. Acquiescing is not supportive. Compromise is not encouraging. When you are not paying attention to you, when outside sources, regardless of what they are, become first or primary, you dishonor yourself, and you dishonor the outside source, regardless of what it is.
I would express that when you create situations that you are uncomfortable with, in relation to other individuals, generally, the reason is that you are focusing your attention on them, and you are attempting to do what you think is right—
VERONICA: Yes, that’s—
ELIAS: —or to not be wrong. It is not a matter of right and wrong. It is a matter of what is important to you and how is it a benefit?
VERONICA: I thought that I could swing it for a time, but it’s getting so I (Inaudible) rather than just saying, it’s time.
ELIAS: I would express the suggestion that you not move in the direction of creating a conflict to provide a reason or an excuse to express yourself; that it is unnecessary.
And in this, I would also express that the most effective and efficient manner to engage another individual in an uncomfortable situation, or an ending, is to approach that situation and that individual from a perspective of actual appreciation.
If you are engaging an individual, such as your friend—you named her as a friend—regardless of what you think now, or what you feel now, or what you are experiencing now, at some point, you expressed an appreciation for this individual. You appreciated, or continue to now, appreciate qualities or aspects of this individual. Focus upon that and honor yourself in what is important and beneficial to you, and therefore, what is comfortable for you. For in that, there is no blame. There is no threat. For you express in a genuine manner with the other individual, acknowledging and honoring them also, but merely expressing that the situation has changed. Change is always occurring, and at this present time framework, you are no longer comfortable. And at this present time framework, this is no longer a benefit to you. And in that, you are not approaching the other individual with an energy of fault or blame.
VERONICA: You know, originally, when she asked me, in my head was no, no, no, you don’t want this—
ELIAS: That is another (Group laughs.) aspect—is paying attention to your communications and not overriding them with what you think you should do, or what you are supposed to do, or what is the right action to do, but paying attention to your own communications and your own intuition. When it expresses, “No,” do not argue with it. When it expresses, “Yes,” allow it. (Laughs)
I will incorporate two more questions.
TERRI: I just wanted to ask real quick about the exercise you gave in another session yesterday about the magical room. We tried that last night. Did we do that right?
ELIAS: Did you do it right? (Group laughs.) There is no right or wrong method. Were you successful? I would express, in part.
TERRI: In part. So if we tried it again tonight, what can we do to be more successful?
ELIAS: Do not push. And in that, do not generate any expectation. Allow. And what may be presented, initially, may seem somewhat fragmented. Allow it. It will become clearer.
TERRI: Were we supposed to create the same type of room? Were we all supposed to—
TERRI: —agree on the—
TERRI: —position of the room?
ELIAS: Yes. Yes.
TERRI: Okay, so we did that wrong. One point for John. Zero for Ann. (Group laughs.)
PAUL: Elias, I’ve got a question (Inaudible) aspect to what you responded to Terri. I’m always struggling with balancing the allowance without the pushing. I want to do things—I see the achievement—I kind of trust it. I want to try to ease back without...taking positive actions without pushing, whether we did it in the magic game or not. What’s a good way to focus on that balance between allowance and pushing?
ELIAS: Be present. Each time you project ahead, each time you project forward, each time you project into the future, even if it is minutes into the future, you generate that possibility and that potential to push. For even when you are incorporating fun, your excitement can lead you in the direction of pushing. I want it now. I want to do it now. I want to do it better now.
In this, it is a matter of: be present. And in that, do not anticipate. Do not expect or anticipate. Merely view what is. It is an exercise in practicing with being satisfied now. And remember what I expressed to you previously in our previous interaction, you are always creating more. It is a matter of what you pay attention to that determines what you create more of. And in that, I would express that all of you value contentment and satisfaction in your lives. And in that, the more you pay attention to being satisfied now, the more you will automatically create it. For you always are generating more. You automatically do it. It does not require any thinking. It does not require effort. You do it automatically, for it is within your existence. It is a part of you. It is what you are, as consciousness, to always be generating more.
Therefore, what do you want to generate more of—sedentariness, frustration, not satisfaction, not enough time, not enough interaction, not enough money, not enough sexual activity, or do you want to create all of those expressions? Be satisfied with what you are doing now, and you will automatically create more and more and more of it, and the more you do, the more satisfied you will be, and the more you will create more satisfaction, and that applies to even games, and playing games and generating not pushing by not anticipating, but paying attention to what is occurring now.
KATHLEEN: Was the first one that came through in the game, that spoke for me, was that an aspect of myself or was that a spirit that was present that we were inviting?
ELIAS: That was what I expressed to you that would be likely—
ANN: Yeah, the focus...I mean the disengaged focus?
ELIAS: Yes. Yes. Yes.
KATHLEEN: Thank you.
ELIAS: You are very welcome. (Group applauds.)
I express tremendous affection to all of you and tremendous—
ANN: Oh, just one more thing, just a quick question, then, when she said “Bravo,” was that the essence? When Denise said “Bravo,” came through?
ELIAS: No. A focus name.
ANN: A focus name? Of Denise’s? Azura’s? Of Azura’s?
ELIAS: Another focus. No, not of you.
KATHLEEN: Treasure hunt.
Great affection to all of you.
FEMALE: And to you.
ELIAS: Tremendous lovingness and tremendous encouragement in your journeys and in your accomplishments. Remember, say “Yes,” and say “No,” when you are prompted to do so. And all of you take an example from the dolphins. (Group applauds and laughs.)
(Elias departs after 1 hour, 43 minutes.)
Copyright 2013 Mary Ennis, All Rights Reserved.