Tuesday, November 7, 2000-2
© 2001 (Private/Phone)
Participants:  Mary (Michael) and Frank (Ulra).
Elias arrives at 12:12 p.m. (Arrival time is 26 seconds)

ELIAS:  Good morning!

FRANK:  Good morning, Elias!  Nice to talk to you again!

ELIAS:  (Chuckling)  How shall we proceed?

FRANK:  Well, I’ve got sort of a hodgepodge of questions for you today.  I guess I’d like to start by asking you about some focuses that we’ve talked about previously.

ELIAS:  Very well.

FRANK:  First of all, you mentioned the last time we spoke that my wife’s mother was actually my father during the focus in England in the early 1800s, and the question I have for you is, in that focus, was she — and she was a male, obviously — was she short and stocky, with dark hair and sort of a prominent nose?  This is the impression I got when I tried to focus on her. (Pause)

ELIAS:  Yes, you are correct.

FRANK:  Okay.  Next, my son Sterling has a friend who has been his friend since he was in first grade.  It’s a boy that I’ve had a lot of contact with, like coaching him in baseball and things like that.  I also got the impression that this boy was my sister during that focus.  Is that impression accurate? (Pause)

ELIAS:  Correct.

FRANK:  Have I had much contact with this boy, like many focuses with him?  I feel a closeness....

ELIAS:  Several, yes.

FRANK:  Okay.  So he’s somebody that has sort of been involved with, I guess, this family group that I’m with now, and we’ve been in many focuses together?

ELIAS:  Yes.

FRANK:  Okay.  Next, I want to ask you about another young man that is a friend of my daughter’s, who I also have had contact with since he was young, and again, I’ve coached him in sports and have gotten to know him and that sort of thing, and in thinking about him, I got the impression that we have focused together, I think, during World War II, or I think during some war.  My impression is that his name was Mike or Michael.  Is this on target at all?

ELIAS:  Yes, you are correct, although I may express to you, adjust time framework to identification of first world war.

FRANK:  Okay.  Now, I kind of have a view of him being sort of ... it’s hard for me to describe, but I guess I would say sort of cocky and brash and kind of a ladies’ man, whereas I was more of a subdued personality, is maybe a way to put it.  Is that accurate?

ELIAS:  Yes.

FRANK:  Okay.  I also got a mental picture of him being killed right with me in a battle. (Pause)

ELIAS:  Yes.

FRANK:  Okay, so that did occur.  Is he someone that I’ve had many focuses with?

ELIAS:  Several, yes.

FRANK:  Okay.  Well, I guess I am getting some things accurately.

ELIAS:  Ha ha ha ha ha!  And allowing yourself to be trusting of your impressions as you practice! (Laughing)

FRANK:  Yes.  Okay, (inaudible).  When we talked a couple of times ago, you told me that I had, I think, 900-and-some focuses, and that seems like a lot.  So I’m just curious to know, why would I have this many focuses in the physical world?

ELIAS:  Let me express to you, this may objectively, to you, appear to be a great many focuses.

In actuality, I may express that within a range of numbering, this numbering of focuses may be classified in the middle.  This is actually more within the gauge of a common numbering of focuses that essences participate within in this physical dimension, and not excessively many.

FRANK:  Okay.  Well, that’s interesting, ‘cause I thought otherwise.  I thought that was sort of a large number.

ELIAS:  Be remembering, you participate in multiple focuses in each time framework, and you engage a time span of history within this physical dimension that may be accommodating of many, many manifestations, and you also incorporate future focuses.

FRANK:  Yeah. (Laughing)  When would my last focus be, based on our time framework?  How far into the future would my last focus be?

ELIAS:  Speaking in linear terms?

FRANK:  Yes, in linear terms. (Pause)

ELIAS:  In linear terms, in most advanced of date, (pause) 25th century.

FRANK:  And how about the earliest? (Pause)

ELIAS:  Earliest focus, in linear terms, (pause) 9th century BC.

FRANK:  Have I had any famous focuses, or semi-famous?

ELIAS:  Yes.

FRANK:  Can you tell me anything, or...?

ELIAS:  (Grinning)  I shall encourage you to be investigating!  You are accomplishing quite well.  Shall you not provide this information to yourself?  And I shall offer a validation as to your impression.

FRANK:  Okay.  Can you point me in a certain direction, maybe?

ELIAS:  (Chuckling)  I may express to you that you do hold a focus within a physical location of what you identify as ancient Japan, and in this focus, the individual holds a relatively large reputation of notoriety.

FRANK:  Okay.  When I was younger, I had a strong fascination with World War II, and I’ve never quite thought about the reason for that.  But I’m wondering, does this maybe have something to do with focuses I have during that period, or is there some other reason why I was so interested in this historical period?

ELIAS:  Yes, you do participate in this time framework within another focus.

Let me also express to you that relatively speaking, most individuals that are participating within this shift in consciousness also have participated in at least one focus of essence within that time framework and that event.

FRANK:  Hmm.  So is the shift connected with the war in some way?

ELIAS:  This shift has been in movement from the onset of your 20th century....

FRANK:  Early in the century?

ELIAS:  From the onset of that century, this shift has been in movement.  It has been initiated at the onset of that century.

Now; certain time frameworks hold significance in mass movement, and in this, events that have occurred within that time framework of that world war are quite significant and have offered experiential information to many of you, which is significant in allowing you assimilation of objective information that may facilitate your movement into this objectification of this shift, as you continue with it and insert it into your objective reality.

Now; understand, I have been expressing throughout this forum that there is trauma associated with this shift in consciousness.

(Intently)  You all associate that statement as applicable to now, or pertaining to events which may occur within the future.  I am expressing that statement as an overall statement in relation to the action of this shift in its entirety, which encompasses time frameworks that you also view to be past.

FRANK:  Okay.  So in my case, this could be what we talked about earlier, where this close friend of mine died right next to me during a battle?  Is that what you’re referring to, that sort of thing?

ELIAS:  This may be one experience of trauma in association with this shift in consciousness, yes.  It may be in association with certain directions of movement that you create now in association with the movements that you have incorporated within other focuses [that are] also within this general time framework of the movement of this shift in consciousness.

Most of you incorporate many focuses in the time framework of these two centuries, as you allow yourselves to participate within the movement of this shift.

Are you understanding?

FRANK:  Yes.  Okay, that’s very interesting ... well, let’s talk about that.  I don’t want to go too far into this, but in terms of the shift and the events of the 20th century all being a part of the shift that’s going on now, what was the reason, for example, for the Holocaust, and Hitler and the things that he did?

ELIAS:  First of all, you have provided yourselves with mass statements.  You have provided yourselves with clear, objective examples of choice, of extremes — of the incorporation of beliefs to the degree of fanaticism, to the intensity and strength of duplicity and how it is tremendously influencing — and you also have provided yourselves, individually and en masse, with an objective viewing of the strength of your assessments and your alignments with your definitions of victims and perpetrators.

In this, as you continue to move within your linear time framework, you continue to hold to these beliefs very strongly.

In offering yourselves objective examples and displays of your beliefs in actions, you also allow yourselves an opportunity to be examining those beliefs and to be noticing the tremendous power of all of the aspects of those beliefs, and as you familiarize yourselves with yourselves and with your associations of those beliefs, you also grant yourselves, in a manner of speaking, objectively more of an expression of freedom, for you allow yourselves movement into the recognition of choice.

Victim is the expression of little or no choice.  Allowing yourselves to view the severity and the strength in which you create these types of expressions, you also allow yourselves objectively to view how you obscure your choices, and in this, you empower yourselves with the recognition that you do hold choices.

In this, within that event of your second world war, there were many more examples of the association with and the creation of victimhood than merely that which you identify within the Hebrew or Jewish population.  Every culture participating in that mass event provided itself with mass expressions of victimhood.  The issue of the creation of the perception of being a victim was objectively presented in extreme. (Pause)

It also, as I have stated, has provided you with objective example and information, in relation to your beliefs, [of] how you may be moving in such extreme within the association of your beliefs that you may create an expression of fanaticism in association with them, and this may be quite destructive, not merely to other individuals or to other expressions of consciousness within your reality, but to yourselves also.

FRANK:  Okay.  There’s one last question I want to ask you about focuses before we sort of move on, and that has to do with, in my case, do I have any focuses or have I had focuses where I would be what I term to be very highly developed spiritually?  And if so, is it in some way possible for me to sort of connect with those to move myself along at this point in time in this focus?

ELIAS:  You may.

Now; let me express to you that in relation to the different expressions of focuses, there are also different definitions of spirituality.

In allowing yourself to be interactive with focuses that may be considered spiritual in what you identify as past focuses, there may be some expressions that shall be beneficial to you in the identification of the limitation of definition of spirituality, but you may view that those focuses may allow themselves some freedoms in abilities that you do not allow yourself within this focus.

Now; as to the expressions of future focuses, the definition of spirituality may be quite different and much more encompassing, but those focuses may not necessarily exhibit the types of behaviors or displays of physical abilities that the past focuses display.  In a manner of speaking, the past focuses play with physical exhibitions of manipulating energy, and in this, they create what we may term now to be forms of parlor tricks, in association with their definition and identification of spirituality — amazements, wonderments.

Future focuses may not engage these physical displays of manipulation of energy, for there is an awareness that it is unnecessary.  There is a knowing of the ability and that those abilities may be enacted and manifest if the individual is so choosing, but they may not be so choosing, in not focusing their attention in the mere manipulation of physical matter and physical energy.  Their definition of spirituality moves more in an undistorted expression, and without the influence of religious beliefs.

FRANK:  Well, I think I’m already at that point.  Am I wrong to think that?

ELIAS:  (Chuckling)  That you are not incorporating religious belief systems?  I shall express to you, this is quite incorrect.  You may not incorporate religious practices objectively in association with institutions, but as to the affectingness of the aspects of the religious belief system, you do incorporate alignments that are affecting of you and of your choices in automatic expressions within your focus in this now.

FRANK:  Can you tell me what some of those are?

ELIAS:  Many of the religious aspects of belief that are affecting of you and many other individuals are tremendous expressions of duplicity; almost indistinguishable from expressions of duplicity; assessing the aspects of how you move through your choices in relation to the right and wrong.

Your associations with authority are direct expressions of religious beliefs.  Every association that you may identify within yourself, in which you define any position of any individual or any expression [in] authority to yourself, is a religious aspect.

FRANK:  Hmm.  Well, that’s a surprise!

ELIAS:  Therefore, as you look to a parent that you view to be an authority, an official within your society, an individual that may be a law officer, a teacher — any individual that you view in authority to yourself, you view them in this manner as influenced through your religious beliefs.

For one of the aspects of the belief system of religion, so to speak — which is not associated with any particular institution but [with] a philosophy — is the expression that there are authorities to you, that you are “less than” some other expressions of consciousness, in manifestation or in not manifestation.  They are merely different degrees of the expression of God. (Pause)

FRANK:  Okay, but that whole belief system is part of the shift as well....

ELIAS:  ALL of your beliefs are being examined and challenged through the action of this shift.  They are not being eliminated, but they are being examined, and you are challenging yourselves into the action of acceptance.

You shall continue to incorporate belief systems, even at the accomplishment in its entirety of this shift in consciousness, but you shall not be expressing automatic response to them in which you deny or limit your ability to express choice in association with your beliefs.

What you express now is the denial or the limitation of your choices in association with your belief systems, for you associate with them automatically, and you view them as absolutes.  As you move into acceptance, you create a recognition that there are no absolutes, and that you hold the ability to choose.

FRANK:  Okay, very interesting.  I want to talk a little bit about probabilities now.  The question I have in my mind ... let’s say we have a group of people.  Let’s say it’s a family, and let’s say we have two people that are married, and let’s say maybe that they are not particularly well-off financially.  This is obviously a choice that both people have made, to participate in this expression.  Now, let’s say one person, for whatever reason, completely changes their perception and decides they’re going to be extremely wealthy, where the other person has remained in this mode of expressing being poor.

How does this get resolved?  I mean, if everyone has their own free will ... it seems like we have two people that are making choices that have to go in one direction or another.  How does that work?

ELIAS:  There are many possibilities in a scenario such as you have presented, and you are correct — each individual is creating their reality and their choices.

Now; in this situation, there may be a possibility that both individuals, [if] choosing to be remaining in relationship with each other and to create their movement with each other objectively, may be creating many different types of expressions, in relation to self and to the other individual, in what they are creating.

As you are aware, there is no one avenue to be moving within in this type of scenario.  It may not necessarily exact a resolution.

One individual may choose to move alongside of the individual that creates the wealth, and may choose not to be fully in agreement with that creation, and therefore may influence their choices and their movements through their beliefs, in discounting of themselves and chastisement of themselves in association with the creation of wealth.

The individual that chooses not to be creating the wealth may be offering the wealth to other individuals and dispersing it, and that shall be their choice of action, to not hold to the wealth themselves.  Therefore, any expression of it in relation to themselves, they may choose to be dispersing to other individuals.

They may choose not to participate in the movement of the relationship any longer physically.  The individual may choose disengagement.  There are many, many, many expressions that may be created in these types of situations.

As to reconciliation with what appears to be to you an opposite in direction, and how both individuals may choose to continue within a relationship, and continue participating with each other in creating this type of situation:

One individual may choose to incorporate wealth, and may be manifesting that within their reality.  The other individual may incorporate that same physical expression of what the first individual perceives as wealth, and the second individual may not perceive it as wealth, and may continue to perceive themselves as struggling and not incorporating enough, in monetary terms.  Regardless of how much may be created, the perception may continue to express within the individual that it is not enough, and that they are not experiencing wealth.

It is a matter of perception.  One individual may be creating the perception of great wealth, and monetarily not be creating a tremendous expression of physical finances, but the individual perceives themself to be quite wealthy.

FRANK:  Which goes back to all of our earlier discussions about perception.

ELIAS:  Quite.  Your perception IS what creates your reality.  This is what I continue to express to you, in how powerful this expression is.

FRANK:  Okay.  Alright, let’s move on to another issue here.  I had an auto accident on Saturday, and I’m curious to know what that was involving.

ELIAS:  Ah!  And let me express to you, my friend, you are quite consistent, are you not? (Frank starts laughing)  Ha ha ha ha ha!  You anticipate a meeting with myself, and you quite creatively and quite consistently create some expression of objective imagery that shall parallel some aspects of what we are discussing!  Now....

FRANK:  Just trying to help out!

ELIAS:  Of course!  Ha ha ha ha!

Now; in this, you have inquired as to the movement of the expression of this particular mass event exhibited in your World War II, and I have expressed that one of the mass statements concerning all of this action within that mass event was the subject matter of victimhood, and what have you created in this physical manifestation?

FRANK:  (Laughing)  Well....

ELIAS:  And let me express to you, my friend, quite efficiently!

For within this present now and for a time framework, this wave in duplicity, which you are all participating within, has been accelerating and is accelerating, and one of the aspects of this particular belief system which is being examined in tremendous force is the aspect of victimhood.  Therefore, how very appropriate that you shall create an objective expression of what you term to be engaging an accident, and are there accidents?

FRANK:  No.

ELIAS:  HA HA HA!

FRANK:  But I understood that!

ELIAS:  Ha ha ha ha ha!  Therefore, you recognize that you have not created an actual accident.  You have purposefully created an action within your reality, and not only are you creating your reality, but you have chosen it.  You have chosen it purposefully.  Therefore, you address to the aspect of victimhood.

FRANK:  Okay, so is this ... am I trying to tell myself to stop being a victim?

ELIAS:  (Chuckling)  You are offering yourself imagery in relation to this subject matter of victimhood, and in this, you present yourself with objective examples of how you turn your attention to be associating yourself as a victim, how you view other individuals to be a victim, how EASILY you incorporate the movement into the association of being a victim, and as you incorporate the movement into being a victim, so to speak, you eliminate your objective recognition of many or all of your choices.

FRANK:  Hmm.  Okay. (Pause)  Okay, so the key is to try to always stay focused on the fact that you create your own reality.

ELIAS:  And that you choose.

FRANK:  Right ... well, which is the same thing, right?

ELIAS:  Ah, not quite!  I have expressed recently that you DO create a distinction.

You have offered yourselves information.  You have allowed yourselves, in part, to move into a recognition of and an acceptance of “you create your reality.”  Even within the expressions that you view to be uncomfortable or that you dislike, you may genuinely, for the most part, express to yourselves that you have created the action or the situation.

But you do also create a distinction between creating your reality and CHOOSING to be creating your reality, and in this, you open the door to be associating with the victim once again.  For you may create your reality, but your belief is that you do not always CHOOSE to be creating that reality, and that some other expression of consciousness, be it another aspect of you or not — it matters not — is choosing FOR you.

FRANK:  Yeah.  Okay, so this is like the perfect metaphor.  I’m sitting there, and I get hit in the back, and as I think about it, I say, “Well, I created this, but why did I do that?”  And I don’t know why, so I feel like I didn’t choose it.

ELIAS:  Quite!

FRANK:  Ah, and so now I’m a victim again.

ELIAS:  Quite!

FRANK:  Aha!

ELIAS:  And I shall express to you, underlyingly within most of you — with FEW exceptions — each time you are creating some aspect of your reality that you dislike or that is uncomfortable or that you view to be negative, you may express to yourself that you have created it, but you certainly have not chosen it.

Therefore, you also reinforce that you do not hold choice and that you are a victim, be it at the hands at yourself, another individual, a circumstance, a germ — heh heh heh — an action — it matters not.  Even your higher self, in your estimation, holds the potential to be inflicting upon you, and creating choices that you have not chosen and that you dislike.

FRANK:  Okay.  Well, this seems pretty major to me!

ELIAS:  Ha HA!  And you are correct!

FRANK:  Okay.  So again, it’s sort of an action plan for me going forward, and what do I do?  Just try to keep this in mind, this idea of choice versus creation, or...?

ELIAS:  Yes, and be aware.  Allow yourself to be noticing — not merely noticing that you are creating, but recognizing that you are also CHOOSING.  This is not to say that you need be incorporating tremendous analyzation, through your thoughts, of why you are choosing what you are choosing, but that you recognize that you ARE choosing every aspect of your reality, and that you are not a victim.

Now; let me express to you, I am quite aware that I may express these words to you — and you may express these words to yourself — but the belief is extremely strong, and in this, you may be incorporating challenge in the actual movement into genuine recognition that you are not a victim.

But within your process, allow yourself, in your recognition, permission to not be discounting of yourself or chastising of yourself as you recognize in certain moments that you are continuing to associate, in certain expressions, yourself as a victim.  Do not be chastising yourself, but merely allow yourself an acceptance and a noticing, for the more you incorporate this noticing, the more information you offer to yourself, the more familiar you become with yourself, and this provides more of an ease for your movement outside of the association of being a victim.

For you may not offer to yourself immediately, initially, the recognition of other choices, but as you continue to chastise yourself that you are moving in the expression of being a victim rather than accepting what you are creating within the moment — and noticing — you create, as we have spoken previously, an expression of tension, and that tension creates a perpetuation of the direction of automatic responses.

In this, you perpetuate the lack of viewing of your choices even more, for you concentrate your energy and your communications with yourself upon this one expression, and reinforcing it.

Therefore, the suggestion that I offer to you, in how you may be moving efficiently in addressing to this situation, is to be remembering that you are participating in this wave in consciousness that addresses to all of the aspects of duplicity, and this is intensifying.  This is an extremely intricate belief system — it is extremely strong — and this, in the expression of victim, is one of its most accomplished expressions!

FRANK:  I understand, but you would also say that it is possible, in an instant, for an individual to ...

ELIAS:  Yes.

FRANK:  ... plow right through all of this.

ELIAS:  Yes, you are correct.  It is possible, and I may express to you, many times that action in actuality occurs as you are allowing yourself to notice and to relax.  For in that action, you release the tension and hold upon your energy, and as you create that type of movement — in not creating judgments upon yourself, in merely continuing to be noticing — you continue to offer yourself expressions of information.

Each of you hold triggers within information that in your terms may be tripped within an instant, and in your terms once again, suddenly the issue is dissipated.  Suddenly, you may be accomplishing of this action instantaneously, with no effort, with no process, but merely through continuation of your noticing.  Within a moment, you may offer one aspect of information to yourself, and that shall be the movement that shall facilitate the instantaneous action.

FRANK:  I think I’ve been doing better with noticing lately.

ELIAS:  I may express to you, you are correct, and I may express to you that that also is an action that many, many, many individuals are incorporating in this present now, in association with the acceleration of the intensity of this wave concerning duplicity.

For as it intensifies, you intensify your addressing to it, and in that movement, many of you, yourself also, are choosing to incorporate the information that you have offered to yourselves thus far, and one of the largest aspects of the information that you have offered to yourselves is to be noticing.  This is your most effective tool.

FRANK:  Our time is almost up here, so if I could just ask you about a couple things briefly.  My business hasn’t gone as well as I hoped it would since the last time we talked.  Is this another expression of victimhood?

ELIAS:  Yes, and a challenging of yourself, in allowing yourself to address to this subject matter.

FRANK:  Okay.  Any advice from you there?

ELIAS:  Allow yourself to be noticing, relaxing, and recognizing each moment that you offer yourself the expression of or the possibility of movement into the expression of the victim.

FRANK:  Okay.  Next, I’ve had pain in my right shoulder for some time now.  Could you give me some explanation of what that is about?

ELIAS:  What is your impression? (Pause)

FRANK:  I don’t have one.

ELIAS:  Allow yourself to examine your association with the ideas of weight and responsibility, and the carrying of the weight of responsibility, and how you may be physically manifesting an expression of inward associations of holding physical weight of responsibility — in association with your creativity, in association with your job, in association with your family, and with other individuals.  This is quite affecting of you.

In this, as you feel the burden of that responsibility, it becomes a weight, and that creates pressure, and in this, you are manifesting a mirror of that energy within your shoulder.

FRANK:  Okay, and what is the most efficient way to deal with this?

ELIAS:  Once again, to allow yourself to be noticing how you assume and associate with responsibility for other individuals and situations, and how you associate the identification and definition of responsibility in relation to yourself, and once again, what may be influencing of your movement is to allow yourself to be noticing the tension that you incorporate physically in association with this movement, and allow yourself to be relaxing.

As I express to you relaxation, I am not merely expressing relaxation in relation to physical muscles or your physical body expression.  I am expressing to you relaxation of ALL of you — of your energy, of your thoughts, of your emotional expression, of your energy field, AND of your physical expression.

Your physical expression is responsive.  Your physical body consciousness is a tremendous mirror.  It is reactionary.  It is responsive.  What you create in movement, your physical body also is responsive to.  Therefore, it is an excellent indicator.

FRANK:  Okay.  Well, I wish we could keep talking, but our time is past due, so I thank you so much.

ELIAS:  You are quite welcome, my friend.  You may be holding many different ideas to be playing with in this discussion we have incorporated this day.

FRANK:  Yes!

ELIAS:  Ha ha ha ha ha!

FRANK:  Well, hopefully, the next time we talk, there won’t be something more severe than an auto accident!

ELIAS:  Ah! (Chuckling)  And you shall incorporate some other creative objective expression that shall be in relation to what we shall discuss.  Ha ha ha!

FRANK:  Well, whatever it is, I hope you find it entertaining!

ELIAS:  As always, my friend!  Ha ha ha!  Quite! (They both laugh)

FRANK:  Well, thank you again.

ELIAS:  And I express to you great affection.  I shall anticipate our next meeting in playfulness! (Laughing)

FRANK:  Okay! (Laughing)

ELIAS:  To you this day, my friend, au revoir.

FRANK:  Goodbye.

Elias departs at 1:21 p.m.

© 2001  Vicki Pendley/Mary Ennis, All Rights Reserved

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Copyright 2000 Mary Ennis, All Rights Reserved.