Elias on Interconnectedness

 Saturday, October 24, 2020 (Group/Hinsdale, New Hampshire)

Participants: Mary (Michael), Ann (Vivette), Cathy (Shynla), Christina (Melian), Denise (Azura), Eric (Doren), Ivan K., Jean (Lyla), Jim O., John (Lonn), John (Rrussell), Karen (Turrell), Katie (Muriel), Kenny G. (Marcel), Leonor (Kitzell), Lynda (Ruther), Marcos (Marta), Mark (Liam), Melissa (Leah), Ron (Olivia), Sandra (Atafah), Val (Atticus) and Veronica (Amadis)

“Be wondrous with yourselves and each other, and remember the magic word: cooperation”

ELIAS: Good afternoon! (Group applause, shouting and cheering; some participants shout in unison, “Happy 25, you’re not alive but you still jive!”) Very well. Thank you. (Group laughter and Elias chuckles) A quarter of a century. (Chuckles)

And now at this point, what we shall be discussing is flow and interconnectedness, and the pieces that prevent you from expressing that interconnectedness, the automatic pieces that you don’t necessarily even see that stop you from that interconnectedness, or the objective realization of that interconnectedness.

All of you have been diligently moving in the direction of expanding your individual awarenesses, and you are now on that cusp of moving into that actual experience and realization of interconnectedness. And as I have expressed recently in our internet group, interconnectedness is not connecting with a tree or a rock or a cloud or the earth in general; it is the recognition of everything and how it flows, and how it all moves one into the next and into the next and into the next, and how everything is connected. Which I have been expressing to all of you for quite some time, but now you are beginning to actually see it, or are just about to see it, and in that, giving yourselves glimpses of that interconnectedness in your own experience, in your own life. How your experiences in your life are connected, regardless of the subjects, that it doesn’t matter what the subject is. One moment you may be engaging one activity, and in the next moment you may be doing something entirely different, but they do flow together if you allow them to. Or without the awareness, you move in this capacity of stop-start, stop-start, stop-start, and you don’t realize how connected everything is. And in not realizing that, you don’t have adequate information to be making choices intentionally in the most beneficial direction for yourself—and therefore also, by extension, for everyone else.

In this, when you also are recognizing that interconnectedness and how everything flows together, it allows you not only to be making choices that are self-directed and self-structuring and that ARE to your greatest benefit, but it also allows you to see the bigger picture of your world, of your life, of how you touch beyond what you see, that you ARE actually affecting much farther than you realize, that you are constantly touching other individuals and influencing situations. And in that, although you may not see it objectively, the more aware you are and the more you are aware of that interconnectedness—not necessarily with other people but the interconnectedness of yourselves and everything you do—the more you begin to actually catch a glimmer of how that is rippling out and actually touching other people and influencing in subjects and situations that are far beyond what you would have imagined, and how powerful you are, how much strength you have in that energy that you possess.

In this, one of the greatest obstacles in relation to experiencing interconnectedness is the automatic barriers that you create between yourselves and the rest of your world. And you create those barriers not actually even realizing how you are doing that, or that you are even doing that in many situations, because of influences in earlier time frameworks, in earlier experiences in your life. In this, what I will say to you also is that there are two distinct types of experiences: the experiences that you have as children, and then the experiences that you have as adults.

Now, let me say to you, children are tremendously resilient, although you do carry experiences and trauma from childhood through your life until you address to it, and there are definite influences. The traumas that you might create as an adult are actually in many capacities more difficult to address to. They are more difficult to neutralize. Traumas that you generate as an adult you don’t necessarily protect yourself by forgetting, and because you don’t forget, or because you are aware of them, you place shields around yourselves that are impenetrable and are difficult to address to and are difficult to remove.

In this, the traumas and the difficulties and experiences that children experience, which I would say in relation to the present time framework I have recently expressed information that in the entire world—not simply your country, but throughout the entire world—there are actually two generations of individuals, two generations of people that approximately 70% of your world has experienced childhood traumas, which was born out of your Second World War.

Your Second World War was a treacherous time framework in your history. It was very different from any other time in your history, because you moved into a direction in which you lacked two very important pieces, one being honor and the other being the conviction of rightness.

Now, although I expressed considerable information to each of you about the dangers of being absolutely right, in war, throughout your history it has always been a very important factor to have the conviction of rightness on your side. And each side has always had that, throughout your history. That in every war in your history, from ancient times to before ancient times to that second world war, all of the participants—the soldiers, the commanders—all of the participants in every war have had the conviction of their rightness on each side, believing genuinely that they were right and that was what they were fighting for, that rightness.

And they incorporated another factor which was exceptionally important, which was honor. Both sides of every war have always incorporated that expression and that conviction of honor, that even in the face of their enemy, if they were face to face with their enemy they expressed that conviction of honor with their enemy. What that means is they acknowledged the humanness of their enemy. They acknowledged that even in the face of another individual that they believed was tremendously wrong and was their enemy, they also saw them as a fellow human, a man—because until recently, men were the ones that fought the wars.

Now, in that, in the acknowledgment of their fellow men in honoring them as fellow humans, this set a very different dynamic between peoples throughout history. And although every war has yielded trauma with almost everyone that participates in them—because , unbeknownst to any of YOU, you cannot take a life and not have it affect you; you cannot kill another human and not be affected by it. It isn’t possible. In this, because of the conviction of rightness and because of the conviction of honor, until your Second World War the soldiers, the commanders, everyone that fought in these wars—all of them—they experienced their traumas during these wars, but when they returned home they had the ability to re-assimilate themselves into their societies—into their families, into their homes, into their societies.

From the time of your Second World War, these two factors were lacking. There was no longer the conviction of rightness on either side, contrary to what you might think. Even the Japanese, even the Germans didn’t have the conviction of rightness. They had the conviction of conquering and ruling, and the rest of the world was defending, but [none] of the peoples had a genuine conviction of rightness, that they were right in what they were fighting for. Without that conviction of being right in what you are fighting for, it is simply an expression of opposition; there is only defense. And in that, even those that you viewed as the aggressors—the Italians, the Germans, the Japanese—even these people were [acting in] defense. They were ideally wanting to conquer and rule, but they also were defending their territories and defending their ideas--not ideals. They didn’t have ideals, they had ideas – which is different.

And the other piece that was lacking was honor. There was no honor, because there was no rightness. There was only defending. And in that, the enemy was not viewed as human—by either side. The enemy was not human.

This is an important factor, because this is what carried on after the war, which then bred two generations of children that were viewed as not human. Two generations of children that were perceived as possessions, that had no purpose other than being a possession and other than being a legacy as lineage—not a legacy to be proud of, a legacy simply to carry on a lineage. And in that, they had no other purpose.

Animals had greater purpose. The family dog had a purpose of protecting the home. The family cat had a purpose of ridding the house of any rodents. They had purposes; therefore, they were valued more. Children were burdensome, because they required attention and they required food and they required clothing, and therefore they were a burden. They didn’t produce anything, therefore being less than human because they were not viewed as people until they were adults. Then you became a human. Then you became an individual, a person. But before that, you were simply a possession that the individuals, the parents, could incorporate behavior in whatever manner they chose.

Now; in this, these children became the outlet of the trauma and rage of a generation of individuals—masses of individuals—that had experienced horrific trauma and torture in war and had no outlet for any of that. And therefore, what they did was they came home, they did not assimilate into society, they did not assimilate into their families, they isolated themselves and they isolated their families, and they created two generations of scarred individuals.

Now; the reason that I am expressing this information to all of you is because most of you—not all of you, but most of you—are of an age that you fit into those two generations. Therefore, most of you have some factors of trauma in your lives that have been affecting you throughout your lives whether you are aware of it or not; and in that, have been affecting your behaviors, your choices. And that is what creates the difficulties that people incorporate with relationships, with jobs, with family, with money. The difficulties that people incorporate in expressing themselves and that they are addressing to with myself, they come from these experiences. These are the influences and what you present in behavior.

Now; how is that relevant? It is very relevant, because it is almost impossible for you to move in a direction of recognition of interconnectedness and the experience of interconnectedness, even with yourself, if you have SHIELDS around you, if you are holding the world at bay, or if you are isolating yourselves because you don’t know how to interact, or you don’t know how to be.

One very significant piece that these two generations have expressed in behavior that is tremendously common—which almost all of you have experienced—is taking personal responsibility for others, that it is your responsibility to make sure that other people are happy and are safe and are secure and are well—that is your job. Because that isn’t what YOU received, therefore YOU are responsible to give that, to take care of. And taking care of can be expressed in many different manners: it can be in financial manners—not necessarily that you have money that you would be taking care of other people with, but that you would manage other people in their money—that you are the ones that take care of managing everything with other people.

In this also, what it has created in these two generations of being almost what you would term to be outcasts, it has created a need in people to be needed, that many individuals will express that a foundation of a relationship is that you are needed. And people believe this. And people may not necessarily express it in words, but they definitely express it in actions, that you need to be needed. And these expressions all create shields. They create barriers. When you move in directions of needing to be needed, you create behaviors that influence other people to be dependent. Therefore, you are indispensable, because other people are dependent on you and that is important.

I acknowledge many of you, that you have looked at these expressions and these subjects and that you are addressing to them and that you are recognizing how influencing they are. And in that, you can be examples to other individuals of how inefficient that is—and it isn’t love. It isn’t an expression of genuinely taking care of, either. It is need, and need is not something that is a benefit to any of you.

In this, I am exceptionally encouraging to all of you in your movements and in your expressions to be moving beyond these influences from childhood or from adulthood, and moving in directions in which you can be connected and in which you can begin to see the wondrousness of your own flow and how exceptional it is, and how empowering it is that you can actually choose what you WANT to choose—that you can choose what you want to feel, you can choose what you want to do, you can choose what you want to engage and who you want to engage with. You can choose it all, intentionally, and in that, empower yourselves and be an empowerment to everyone around you and begin to see how far that touch actually extends, because that is how glorious all of you actually are.

Now; I shall open for questions from all of you, in what do you perceive or what do you see in your experiences that create the most difficulties? What do you recognize or wonder about?