Viewing Other Focuses
"Viewing Other Focuses"
"Identifying Your Intent - The 'Elias Challenge'"
"The Communication of Anxiety"
Friday, October 26, 2001 (Private/In Person)
Participants: Mary (Michael), Jan (Mona), and Donna
Elias arrives at 1:20 PM. (Arrival time is 28 seconds.)
JAN: Hi, Elias!
ELIAS: (Chuckling) And welcome to you also.
DONNA: Thank you.
ELIAS: We meet again!
JAN: We meet again. It's been a hard year, and I've missed talking to you. But I have the feeling that you're always just a breath away.
JAN: So I really haven't had any questions because I feel like I get my confirmation on my own, even though there's no physical manifestation, because in my head my impressions are correct. Would you say I'm on the right track with that?
JAN: The first thing I wanted to ask you about is that we have a lot of trouble sometimes getting the transcripts. A bunch of us at the same time will not be able to read our transcripts; it's sort of a group thing. I'm guessing that we have individual reasons for creating this problem, and I just want to know what mine is.
ELIAS: Your assessment is correct. You do individually create your experiences. Although they may be created quite similarly and within what you identify as the same time framework, you are each creating your own expression.
Now; in relation to your individual expression in this experience, you are creating this action in two-fold reasoning. One is to be offering yourself a brief delay, which is in actuality quite brief, in receiving the information which is associated with the second reason intertwining.
You create this brief delay in viewing yourself at times in incorporating somewhat difficulty in assimilating the information in the same time framework as other individuals. In a manner of speaking, it is an association that other individuals shall assimilate the information more quickly than yourself and that you incorporate more difficulty in assimilating the information as quickly as other individuals. Therefore, you create the initial delay.
But you also create receiving these transcriptions with a very brief delay. Therefore you view yourself to be almost even with other individuals in their connection with the transcription, but not quite on the same par, so to speak. (Jan laughs)
JAN: A lot of that is deliberate. A lot of what other people are interested in I'm not interested in it, and for me it doesn't matter. I figure that I will see it sooner or later when I make my transition and that I don't need to break my brain apart to figure it out right now.
JAN: I'll understand what I need and the rest of it can just slide.
JAN: It's not going to make that big of a difference. (Elias nods)
I wanted to ask you about the stuff that's going around now, sort of in the New Age group. We know that changes are coming and the shift is coming. Is this actually changing our DNA structure?
JAN: I didn't think so. We wanted to ask you about the so-called Sacred Geometry. Is there any sacredness to say the Star of David or the points or anything? Do you know what I'm talking about?
ELIAS: You attach significance to expressions such as these. You express beliefs...
JAN: It's beliefs?
JAN: All of this is beliefs?
JAN: That's what I thought. You hear them so many times you begin to wonder if there's something to it.
ELIAS: I may express to you, it is quite creative how your new religion of metaphysics may be reconfiguring quite familiar expressions of religious beliefs to be conforming to what you commonly identify as New Age revelations. In these new revelations you express to yourselves that you are offering yourselves new enlightenment that is not associated with beliefs, and it is merely a reconfiguration of religious beliefs to fit a new format. (Chuckling)
JAN: This is what I thought! But you hate to go around saying this, that you're only into beliefs, when maybe they had something.
ELIAS: Ha ha ha ha! Let me express to you my friend, this is not to say that this does not generate reality.
JAN: Your beliefs generate your reality, and so they are creating their reality.
JAN: But it doesn't have to be my reality.
ELIAS: Correct! It is not absolute.
JAN: It's not my belief, right.
We're sisters, I'm sure you know, and we had a brother who died fifty years ago by choice. We wonder if you could tell us what he's doing now, and if his essence name is Jim.
ELIAS: Essence name is not Jim but Jimel (jih MEL).
JAN: Very close. Can you spell that?
JAN: He came through in a reading one time and we thought his name was Jim, but Jimel is very close.
ELIAS: This individual focus of attention has moved its attention in what you may term to be beyond the action of transition and is focusing that attention within an area of consciousness which explores movement within consciousness in association with another physical dimension - not beliefs, but movement.
Within another physical dimension the movement of the focuses at times incorporates an awareness of movement outside of its physical dimension and within other aspects of consciousness that are non-physically expressed. Therefore, the manifestations in that physical dimension move in and out of that physical dimension quite easily, and in the moving out, at times - similar to your blinking in and out - they are quite aware of their intentional action in this movement and in the movement out of the physical dimension as they move back and forth. This particular attention is interactive with those focuses in their movement outside of their physical dimension. It is a choice of exploration of consciousness.
JAN: Interesting. Along the same lines, can you tell me if both of our parents have moved beyond transition? (Pause)
JAN: They have not?
JAN: Interesting. Donna wants to ask you a few questions about Leah.
DONNA: Yes, I had a dream one time where a woman named Leah came to me, just appeared and said that her name was Leah. Her feeling was very graceful, very loving, and we just looked at one another and I wondered, is she one of my focuses?
ELIAS: This is, in actuality, a future focus of your essence.
ELIAS: I may express to you, many times future focuses allow themselves movement in conjunction with focuses within this time framework or other time frameworks associated with the accomplishment of this shift in consciousness, and many times may allow themselves to be viewed and interact in dream state or within visualizations in relation to you and other individuals in this time framework. For individuals within the time framework of the movement of this shift are widening their awareness, and therefore allowing themselves an openness to be aware of other aspects of themselves as essence.
Therefore, in that openness there is a recognition of what you term to be future focuses which are manifest subsequent to the accomplishment of this shift in consciousness. Therefore, their objective knowing of essence is clearer, and they recognize all of the other focuses that are incorporated as the essence and do not express the separation that many other focuses do.
In this time framework you continue to express some separation in your objective awareness, but in opening your awareness you also create an avenue in which you are allowing that type of introduction, so to speak, of more of yourself. For, one focus is not greater than another focus. You are all focuses of attention, but you are all also one essence. In like manner to your physical manifestation presently, as I have expressed previously, you incorporate one physical body manifestation, but in that one physical manifestation you move your attention in many, many, many directions. Each attention, each direction of attention, is you, but it may be focused upon very different expressions or actions.
You may focus your attention intensely upon your finger, and in that intense attention of your finger your attention may not notice all of the other functionings of your physical body. You may not incorporate an objective awareness of all of the rest of your physical body, even your physical eyes that are perceiving your finger, for your attention is singularly directed. This is not to say that your finger is separated from the entirety of your body consciousness or that all of you is not present in your finger, for it is, but it is a matter of attention.
You as essence direct attention in many, many areas of consciousness. Presently your attention is focused in this physical manifestation. Simultaneously you incorporate many other attentions which are all you and are all present now and in this physical environment, so to speak. You merely do not visually view them, for this attention is directed singularly in this one manifestation.
I may also express to you that you quite easily, in relaxing your attention, may view any other focus of attention, any other manifestation, but in the design of this physical dimension you shall configure that energy in a manner in which the other attention actually appears to you to be the embodiment of another individual. This allows you the comfort of the solidity of your own individual identity as an attention and offers you less confusion if you are actually viewing and interacting with a manifestation that is familiar, another individual. Therefore, for the most part, individuals view other manifestations as appearing different from themselves. They may be different nationalities; they may appear with physical features that are different from their own. This offers you a comfort in viewing another aspect of yourself but not incorporating a fear or threat to your individual identity, for the concept of incorporating countless aspects of yourself as essence is quite unfamiliar within your physical understanding.
This also, in a manner of speaking, is the process of this shift in consciousness: to widen your awareness to allow you objectively to incorporate a recognition, an understanding and a knowing that this is all you, that you are greater than this one singular attention; but that one attention is not diminished in the recognition of the entirety of essence. One attention is no less significant than all of the attentions or what you view to be the entirety of essence. Just as if you are projecting your attention to a chair, the attention itself is no less significant than if you move that attention to a lamp. The attention is the same. It is merely moved from one area or one manifestation to another.
You are incredibly creative expressions as essence, for you may incorporate this wondrous action of focusing your attention so very singularly that you may view yourself as one attention to be the embodiment of a magnificent manifestation and be uninterrupted by any other attention. But you also incorporate a wondrous ability to be incorporating all of the attentions and not threaten any of them.
DONNA: Can I ask you what my intent is in this particular focus?
ELIAS: I shall express to you, as I do to other individuals, the challenge which may become famous as the "Elias challenge" (Mona and Donna laugh), or infamous, however you shall view it to be!
In this, there is significance in this challenge and the reason that I express this to individuals. For there is importance, especially within this time framework in which you are inserting this shift in consciousness into your objective reality, to become intimately familiar with yourselves. One manner in which you may begin to become intimately familiar with you is to discover what your intent is. The manner in which you accomplish this is to be viewing the entirety of your focus, from the beginning of its manifestation to this point now, and allowing yourself to discover and recognize the theme.
I have expressed previously to other individuals, each focus chooses a theme which is the underlying movement and motivation for all of your experiences, regardless of whether your experiences are pleasant, comfortable, uncomfortable, conflicting - it matters not. Your experiences are designed in conjunction with the exploration of your theme, which is your direction, which is your intent.
Now; the intent is a general exploration. Your experiences in any given time framework may be quite specific in specific directions. These are the branches of the theme. Therefore, you may be incorporating one general direction and you may choose to be exploring specific areas that, in your terms, relate to that general theme, and I may express to you for the most part you all become quite creative in the specifics of your general themes.
But there are many manners in which you may offer yourself keys and information in identifying the theme of your particular focus, which is the intent of your focus. One manner is to be paying attention to what you are actually choosing in any time framework, not necessarily what you are associating within thought or what you are thinking. For many times you confuse yourselves in directing your attention to your thinking and NOT paying attention to your choosing, for you THINK you want to be generating one expression and you actually generate another expression, for you choose in alignment with your direction. You choose to be incorporating action, doing, in alignment with your intent. You may THINK that you wish to be generating other actions, but your thinking is quite influenced by your beliefs, and it is quite influenced by judgment.
Therefore, at times, you may be in alignment in your choosing and your thinking, but at times you are not. The manner in which you may identify your direction is to pay attention in the now to what you are choosing, what you are generating, what you are doing.
In this, also pay attention to your communications to yourself. You generate emotional communication to express to you precisely what you are creating in a moment and how that is associated with your beliefs. This is your subjective communication to your objective awareness, and in this, it is quite precise IF you are allowing yourself to be listening to the communication and not merely the signal, which is the feeling.
Many times you stop and move your attention from your emotion once you have recognized the signal: "I am incorporating the feeling of anxiety. Move my attention to my thoughts now, and attempt to analyze WHY I am generating this feeling of anxiety; examine what is occurring within my environment" - no response. "Examine my beliefs" - no response. This is not the function of your thoughts, and therefore you do not offer yourself adequate answers.
But in moving your attention back to the emotional communication, once again you express, "I am identifying the feeling, the signal. I am expressing anxiety. Now, what is the expression of anxiety? What is my communication?" The communication of anxiety is fear and the lack of recognition in that fear of what is accessible in choice. It is not the lack of choices, but in the cloud of fear the lack of accessibility of choice.
In the moment that the signal is being generated, the subjective awareness is expressing to you presently within this moment, "Alert to objective awareness! This is what I am creating presently: an expression of fear, a lack of knowing objectively or awareness of what is the availability of my choices. Confusion is ensuing. I am aware that I incorporate choice, but I am experiencing a cloudedness in recognizing my choice and am expressing unfamiliarity. In this moment I am identifying an alignment with the belief of control and am experiencing a lack of it, requiring alignment with control in association with the expressed beliefs."
This communication is expressing to you precisely what you are generating within the moment, what you are creating within the moment in association with your beliefs. Once recognizing and receiving the communication, not merely the signal, you offer yourself choice and you also offer to yourself a clear avenue to incorporate thought in the manner in which it is designed to function, to interpret and translate communications.
If you turn your attention to thought fully once you have received the signal, what information are you offering it? Merely the information of the signal. Therefore, what shall it translate? You are offering it little information to translate; therefore it offers you a lack of answer, for it does not incorporate enough information or input to translate the message. What it translates is familiar known beliefs, for your beliefs are continuously accessible to thought, but it may be interpreting an incorrect belief. It shall seek out familiar information. If your attention is focused upon the source of communication, it is accessing the information of the message and therefore offering this to the mechanism of thought, and therefore allowing thought to perform its function accurately.
Ah! You are now generating anxiety, which is the feeling, and the message is identified with an expression of fear in association with unfamiliar action and associated with a belief of control, and you are not offering yourself clarity in choice. Very well, translation: "You incorporate choice. There is no clear danger in this present moment. There is no need to be generating fear; no threat is occurring. I have received the information and have assessed the translation: no threatening action is occurring presently. You may choose this. You may choose to incorporate this action or that action."
Your thoughts are a very precise mechanism to offer you clear information, and this mechanism of thought is engaged for the most part continuously within your focus to allow you clear translations; but this is dependent upon your attention and where you are directing it and whether you are offering information to your thoughts.
JAN: It's a vicious habit or cycle that we've gotten into. This is the first thing you do, is think.
ELIAS: And this is quite acceptable, for you are thinking continuously.
JAN: Yes, and there's no way to stop thinking.
ELIAS: It is not a matter of stopping thinking. It is a matter of recognizing that your attention is not thought. It may be directed to thought but it is not thought in itself. Your attention moves independently of thought, and it may be moved into other directions. You may continue to incorporate thought, but your attention shall focus in another direction to receive information.
As example, you may be creating what you assess to be viewing an accident, a collision. As you view this collision, your attention is focused upon the action. You may be incorporating thoughts, you may be thinking, but your attention is focused upon the action and the visualization. Therefore, the thoughts recede. They continue, but you are not paying attention. Therefore it appears to you that you are not thinking, but you are. Your attention is not focused upon your thoughts.
Subsequent to viewing this collision, your attention moves to your thoughts and you create evaluations concerning what you have viewed in this action. You have offered yourself information, and your thoughts thusly evaluate and interpret and translate the information which you have offered to yourself. They also, as I have stated, are quite aligned with beliefs and judgment. Therefore, your thoughts also create an automatic association of good or bad or right or wrong concerning the information that you have offered to yourself. But in this example, recognize that your attention is not your thoughts. Your attention has moved.
Many times in emotional communications your attention shall move to the signal, dependent upon the strength of the signal. If the signal is quite strong and loud, your attention shall focus upon that and move subsequently to your thoughts. You are thinking in the moments that your attention has moved to the signal, to the feeling, but you are not paying attention to those expressions of thoughts.
You may hammer your finger, and your attention shall move to the throbbing of your finger and the physical experience. You shall be incorporating thought, but you are not paying attention to the thought. Subsequently you shall incorporate a thought process and begin questioning your action and your experience, and I may express to you, quite commonly your initial question shall be "why."
JAN: Yes. That's what I wanted to get to. I got stung not long ago and I'm like, okay, why? So it brings my attention to myself - okay. Now I'm thinking about myself and I was enjoying playing in the garden. But why? Perfectly happy, then you get stung, so of course your attention is on yourself because something hurts.
ELIAS: And your initial "why" is generated from what?
JAN: Well, the initial thing is the pain, and like you said the focus is on the pain.
ELIAS: And what is your assessment of the pain?
JAN: Well, then you're asking why.
ELIAS: What is your assessment?
JAN: Why did I choose to have the bug bite me? This is where I go.
JAN: Why did I choose this?
ELIAS: But what is your assessment of the pain to generate the why?
JAN: Oh. Well, at that point I'm not really thinking. I'm just thinking that it hurts and will I need a hospital. Is this something that's going to be serious or can I just ignore it?
ELIAS: Let me express to you, your initial association is a judgment that this is bad.
JAN: Well, but it was a bad ... if I know that I created it, it certainly was a timely creation. So I don't know if I'm particularly saying ... I try not to say it's good/bad.
ELIAS: It matters not.
JAN: But I did want to know why.
ELIAS: Let me express to you, my friend, in the moment it matters not that you express objectively the association of good or bad. It is an automatic response. Automatic responses require no thought.
JAN: (Laughing) True.
ELIAS: They are automatic responses. They are so very familiar that they require no translation. Therefore they require no thought, and the automatic association is negative.
JAN: Because of inconvenience if nothing else.
ELIAS: Once you have created the negative judgment, an immediate response is why.
Now; as you express the "why," you may move yourself into the question of "where is the judgment?" For once you are expressing "why," you have already automatically expressed the judgment, and you are not objectively aware.
JAN: That you've expressed the judgment?
JAN: But there is really almost no way to get past that, is there?
ELIAS: Ah, but there is!
JAN: Oh, there is! You can keep from having the judgment?
ELIAS: Yes. Let me express to you, my friend, once again, even within the expressions of duplicity, duplicity is a belief system. What are you accomplishing in this shift in consciousness in relation to belief systems, to be eliminating?
JAN: No, accepting.
ELIAS: Quite! Now, what is the expression of acceptance?
BOTH: No judgment of it.
ELIAS: No judgment, but the recognition of its existence. Therefore, duplicity also is a belief system.
I have been expressing from the onset of this forum, you may be creating entire acceptance of your beliefs and also continue to express an opinion, which is to say the acknowledgment that duplicity also is a belief system and not to be eliminated, and the expressions of duplicity are good/bad, right/wrong, better/worse, but recognizing that they are not absolutes, that you may as an individual incorporate a preference within a moment knowing genuinely that this also is not an absolute in relation to yourself or to any other individual, that within one moment you may express your opinion "this action is not good."
Your insect bite: "In this moment I am experiencing painfulness. I recognize I hold an association of pain as negative." But knowing genuinely, not merely thinking (Jan laughs), that the association of negativity of pain is relative, it is not an absolute, you offer yourself freedom to choose how you shall associate with what you have created rather than automatically expressing the judgment. "I shall have preferred not to be creating this occurrence of this sting presently, but I have created this in this moment and in actuality it matters not." You need not be incorporating all of this expression of thinking. If you are accepting, the sting is removed.
JAN: I knew I had a choice, and yet I couldn't make the choice go the other way. I chose to let it hurt. I knew I had the choice because I've done it with other wounds of not having it hurt. In this case I decided to let it hurt for weeks, and I just wonder why.
We have to close soon. Our hour is almost up.
ELIAS: Very well, my friend.
JAN: I wanted you to tell each of us, give each of us any closing remarks you'd like to make.
ELIAS: In closing, to both I shall express the same. Pay attention to your choosing and allow yourself to practice in paying attention to your choosing, not judging. Accepting your choosing and recognizing that whatever you are choosing in any moment, even a sting, is in alignment with your movement. It is not necessarily always comfortable, but you are generating in alignment with your direction. Allow yourselves to view this as an opportunity to become familiar with what you choose, not necessarily why, but what and how.
BOTH: Thank you.
ELIAS: You are quite welcome! I express to you both tremendous affection, and extend my invitation for our interaction futurely.
JAN: We will.
ELIAS: To you I offer great encouragement in energy, and express to you, au revoir.
BOTH: Au revoir.
Elias departs at 2:14 PM.
©2003 Mary Ennis, All Rights Reserved
Copyright 2001 Mary Ennis, All Rights Reserved.