Sunday, March 21, 2021 (Private/Phone)

Participants: Mary (Michael) and John (Rrussell)

ELIAS: Good morning!

JOHN: Good morning.

ELIAS: (Laughs) And what shall we discuss, my friend?

JOHN: Well, it’s interesting, you know. I told you last time I found a physical therapist—I was just talking to Mary about this. Instead of a personal trainer at a gym and they want you to tone your muscles and build your muscles and stuff from an aesthetic point of view, a physical therapist is more… She’s an athlete. She does triathlons and she’s a long-distance runner. And they think about the body in different ways, and they’re much more diagnostic and detailed, so I think that’s good.

The big thing she noticed about me, she said, “You need to improve your body awareness”—not that I’m complete unaware of (laughs) my body. But with the exercises, one thing she pointed out is, “One of the reasons your back hurts sometimes, or shoulders can hurt sometimes with what you’ve been doing is…” the form’s a little off, but what it boils down to are certain stabilizer muscles in my upper back and core.

And I know with the core, it’s a group of muscles. I can flex my stomach just as well, but there’s an underlying muscle that I haven’t been thinking about as much that needs to remain stronger when I do things, and “engaged” is I think the word they use. And the same in my back, the upper back, the shoulder blade muscles—which, just learning how to flex those and isolate those is tough, and I don’t think they can be fully isolated. They all operate as a group, but I think as you get better and better, you can learn to isolate those, and then I think what happens is once you learn the body memory, then you don’t have to think about it anymore.

I’m trying to understand more information from your point of view about whether you can ever truly isolate those muscles. And then, what is body awareness and what does it mean, precisely?

I mean, on the surface I guess it makes sense to me--you develop your muscle memory. But in another sense, that’s not what awareness is. Awareness is knowing kind of… well, even to her, awareness is knowing where you are in space and being coordinated. And I’ve had some challenges with the exercises. There was this one last time where she had me leaning against the wall with a foam roller, and I had to engage those core muscles and stabilizers in the right way in my core and in my upper back while leaning against the wall with my forearms parallel and rolling the foam roller up and down. And there was so much going on in that exercise, I just couldn’t do it. She said (laughs), “Let’s set this one aside.” (Elias laughs) And it was tough.

And it really got me thinking about what is that? It’s going to help me be more coordinated and with better posture, but does the body forget, and therefore the constant need to correct form and posture?

And then you have muscle memory, and once you remember the muscles you don’t have to think about them anymore. But that doesn’t seem right, because awareness should include—when we talk about awareness and self-awareness—it should include your body. And it should include your body, I would think, ideally in fine detail, if that’s where you want to put your attention. And it sort of doesn’t make sense to me too, this whole idea of muscle memory and then take it out of your awareness.

And then, why would I forget my stabilizers if, as everybody knows, once you learn how to ride a bike, you can always ride a bike. And so, obviously that’s not true of all muscle memory.

ELIAS: Ah. Now, that is an excellent, excellent point and an excellent example. Because that is a very common expression and perception, that if you know how to ride a bike you always know how to ride a bike. That actually isn’t true.

JOHN: Interesting.

ELIAS: I would say that if you know how to ride a bike, you always know the CONCEPT of riding a bike. Therefore, you know what is required to ride a bike, and you know what the idea of riding a bike is. You know what your previous experience of riding a bike is, therefore you know conceptually how to do it. But let me say to you, if you don’t ride a bike for fifty years, you might climb onto a bike and conceptually you know what to do, but in that, your body doesn’t actually fully remember how to balance and how to do it.

Now, it can re-engage that action relatively quickly.

JOHN: Yeah.

ELIAS: Let me give you a very practical example. Most individuals in your generation and the generation before you, as children engaged playing with an activity with hula hoops.

JOHN: Oh, yeah.

ELIAS: Now; as a child, you could have been engaging a hula hoop and you could be doing it very well at different speeds and very consistently. And in that, you could be very effective with it.

Now; as an adult, pick up a hula hoop and attempt to do it.

JOHN: (Laughs) Yeah. You know, I did it.

ELIAS: Especially because THAT involves your core, and in that, your core muscles, more than any other muscles, they lose strength. They can somewhat remember certain activities, but there is some actual loss of memory in relation to the actual, physical execution of certain actions. And in that, I would say that what happens is that the muscles become weak because you aren’t paying attention to them and you aren’t actually using them properly, and therefore, it is actually difficult. And one of the pieces in that has to do with balance, that this is a piece that the body consciousness actually does forget.

If you aren’t continuously doing certain actions that involve balance, the body consciousness actually does move in a direction in which it forgets how to do certain actions and incorporate a balance with it, which would be what happens in relation to riding a bike. It isn’t that your legs don’t know what to do, or that your awareness of yourself and your memory of riding a bicycle isn’t there; it is that your physical body consciousness has difficulty re-establishing that balance. But it isn’t ONLY balance; it is a significant piece, but it is more than the piece of balance, because even in relation to the physical action itself, [with] a hula hoop you know conceptually what to do. And it SEEMS to be a simple, easy action, but in actuality, attempting to maintain that hula hoop and actually making it continuously spin now would be challenging. Eventually you would be able to do it, but initially, you won’t.

JOHN: Yeah. I’m inclined to go get a hula hoop now.

ELIAS: I would say actually, I have expressed to other individuals [that] this is an excellent exercise.

JOHN: Interesting. You know, my mom has one, and I remember trying one down in the basement where she kind of works out, and (laughs) I couldn’t do the hula hoop. This was a couple of years ago, and I felt kind of dumb.

ELIAS: Precisely! And then you give up, because you don’t have to, and you think it’s only something that you would do for fun anyway, and therefore it isn’t something that you require yourself to do. But in that, I would say that actually is an excellent core exercise.

JOHN: Now, can you link this up with my understanding? Because my understanding is memory is stored in the body consciousness, and memories never—

ELIAS: Yes, it is. That doesn’t mean that doesn’t mean you can always access it.

JOHN: So, when you say the body forgets and the body doesn’t remember, the memory is gone, that’s not—

ELIAS: It isn’t necessarily that the memory is gone.

JOHN: Yeah.

ELIAS: It isn’t. But that doesn’t necessarily mean that you can easily or immediately access that memory.

JOHN: Right.

ELIAS: And in that, it would be the same as any other memory, that it isn’t that it is gone but it recedes, because you aren’t engaging something that would use that memory. It isn’t relevant to what you are doing, and therefore it recedes.

JOHN: Right.

ELIAS: And it is more challenging to recall that memory. It isn’t that you can’t—you can, and the memory remains, but it isn’t as readily available. Just as I expressed, eventually you would actually remember and recall, in relation to the body consciousness, how to engage a hula hoop or how to balance with a bicycle. And in that, you eventually can do it, but that isn’t because once you know how to do something you always know how to do something. That is conceptual. Yes, you know how to do it conceptually.

JOHN: Yeah.

ELIAS: But in relation to the body consciousness, there is a bit of working at attempting to recall the actual memory.

JOHN: Yeah. Yeah. (Sighs) Now, I’ve got a couple of questions. So, as a kid, things that I liked were swimming, I had gotten good at BMX-type bicycling that was popular when I was younger, I played soccer—just kind of street football, casual football, American style—for example also, although I was never the best at that. That was never really my strong suit. And I’ve always been sort of klutzy, and when I think about my experience with that foam roller exercise where I could not remember to keep my arms parallel because I’d be thinking about my core, I’d be thinking about my upper back, the stabilizers and staying balanced leaning against the wall in the right way, and I couldn’t figure out where to put the foam roller on my forearms. Keeping my forearms parallel was just the last straw that broke the camel’s back, and I couldn’t coordinate all of these activities.

ELIAS: Now stop!

JOHN: Yeah.

ELIAS: Now; that is not unusual.

JOHN: Okay.

ELIAS: What I would say to you is actually, many individuals experience that, and the main reason for that is because you are thinking too much. Initially, when you are engaging the activity, you are tense because you are thinking about all these different actions that you have to pay attention to at one time. But what actually makes that flow and makes you able to do all these actions at once is that you stop thinking about it, that you trust your body that it knows what to do, and therefore, you allow yourself to do it.

Now, that doesn’t happen immediately, because you DON’T trust your body (laughs) to know what to do, and therefore you don’t automatically move in that direction. Therefore, the first two or three or perhaps even four attempts are frustrating, because you are still thinking about all of the different actions that you think you have to be aware of. This is the reason that many individuals don’t like and won’t do Tai Chi, because there are many actions that are happening at the same time, and the individual becomes frustrated thinking about each action and then thinking that they can’t maintain that many different ideas and actions at the same time. You do it all the time.

JOHN: Right.

ELIAS: You just don’t realize it. Your body consciousness is generating many actions at the same time all the time, and you simply aren’t thinking about it. And therefore, it isn’t so difficult. What I would say is that when you give yourself the time and the trust to move in certain directions and you relax—and that is a key piece, is relaxing, because that makes it even more difficult to engage the action because generally you are tense, and therefore, that creates another layer of difficulty.

JOHN: Okay. We’re building up to my ultimate question, but we’re not there yet. (Both laugh)

ELIAS: Very well.

JOHN: How can I trust my…? I’m sitting in my chair right now and my son is very athletic, my dad’s a natural athlete, and there’s a difference between them—my dad and my son—and me in terms of that natural athleticism. Now, if they sit in a chair, including my dad in his 80s, they’re hunched just like me. Right now, I’m kind of hunched, but I shouldn’t be, right? If I’m paying attention to P.T., I should be engaging that core stabilizer and that upper back stabilizer and sitting like that. If I just trust my body and sit, my posture is wrong. So I have to think consciously about correcting my posture.

ELIAS: But that is because that is what you have become accustomed to.

JOHN: Okay.

ELIAS: I would say that people that have incorporated certain postures intentionally for a considerable time framework in their life, they simply naturally will sit in that posture.

JOHN: Yeah.

ELIAS: And in that, I would say the same holds true for whatever positions you sit, you stand, you move in. It doesn’t matter what they are; it is a matter of what you are accustomed to because of habit, what you have engaged for most of your life.

JOHN: Yeah.

ELIAS: Therefore, in that, you can change that. You can actually learn a different posture and engage that. But once again, it requires practice.

JOHN: Can I ask you, if I’m sitting in a chair I might incorporate various postures. At some points I’m kind of leaning back into the backrest and my glutes are kind of forward, closer to the edge of the chair. And I’m kind of leaning back, and I might have my feet out, or I might have my feet up on an ottoman, or I like to sometimes cross one leg over the other by my knee. Other times, I’ve got both feet flat on the ground and my glutes are right towards the back of the chair so that my back is a straight line back against the chair, and that’s less comfortable but it’s more of a sort of action pose (laughs), I guess. What is the right posture in a chair?

ELIAS: Actually, first of all I would say that crossing your legs at your knee is NOT a good posture.

JOHN: Interesting.

ELIAS: It alters your balance. It generates improper pressure on your hips, which affects your back, and in that, it puts you in a position in which you are off balance. I know that this is a position that many, many, many individuals find comfortable, but it is actually not a beneficial position in relation to posture.

Now; a proper manner of sitting in which you would be balanced and you would be incorporating the optimal posture for your body consciousness would be sitting with both feet flat on the floor, therefore being in a position in the chair in which you can place both feet on the floor and in a comfortable position. I would say in that, with your back straight, therefore being in an upright, straight position in which you are sitting in the chair in a balanced position in which both sides of your glute muscles are flat on the seat of the chair.

JOHN: Okay. Okay.

ELIAS: Not leaning forward, not leaning backward, but in an upright position and with your shoulders straight and level.

JOHN: That may be part of the P.T. I’m doing, and she kind of nags me about my shoulders. She says they round forward, and then I pull them back and then they go up. They shouldn’t go up, they should be more relaxed and down but back, and I’m still understanding what that means exactly. Maybe it’s stabilizing that core and the back muscles—

ELIAS: I would say practice in a mirror. Practice sitting in front of a mirror, and in that, simply notice how much—and it likely isn’t tremendously dramatic—but simply notice how much your shoulders might round forward, and then simply look at them in the mirror and move them slightly to the point that they appear to you to be level when you are sitting. And in that, it isn’t so complicated about they should be up, they should be down, they should be back; and in that, you don’t have to concentrate so hard or think so much. This is another example of thinking and how that distracts you, and it makes the situation more complicated.

In this, I would say simply looking at yourself in the mirror and then moving your shoulders around to loosen them, and then simply settling them in a position that appears to be level, straight, that they are straight across.

JOHN: So my clavicle to the shoulder to the other clavicle to the other shoulder is straight?

ELIAS: Stop complicating it! (John laughs) Simply look at your shoulders. Stop analyzing every aspect of your shoulders and every piece of them, but simply look at your shoulders as this part, or the uppermost part, of the core in your body consciousness, and in that, observe them being straight across—level.

JOHN: Okay. You’re describing the core as the entire torso and not just the abdomen area?

ELIAS: Correct.

JOHN: Okay. Interesting. Interesting. Does medicine have it wrong then, since they define core as—

ELIAS: No, no. But I would say that for the most part, the area that is more centered in your abdomen is the part of your core that you pay the least attention to. Those are the muscles and the area of your body consciousness that you don’t pay much attention to.

JOHN: Yeah.

ELIAS: And in that, you don’t pay attention to it in relation to your posture. You don’t pay attention to it in relation to how you move, how you sit, how you walk, how you stand---anything. How you bend.

JOHN: Yeah. Yeah.

ELIAS: And therefore, that is what an individual such as your physical therapist will focus on the most, because that is the area that, in a manner of speaking, requires the most attention and work.

JOHN: Okay. Okay.

ELIAS: This is also the reason that most people gain fat in that area of the body. You can look at some people and actually perhaps be slightly even baffled, that an individual will seem to be very proportioned and not fat but will actually incorporate belly fat. The reason being is that this is the one area of your core that you engage the least—which is actually one of the most important parts of your body consciousness.

JOHN: Yeah. Interesting. Interesting. Yeah, because that’s the same sort of thing I notice when I bend. I don’t bend right, and really I should keep my lower back part of the core more stable—

ELIAS: I would express to you, my friend, even when you sit down you don’t think about…When you pull up a chair, you don’t think about how you are sitting down. You don’t think about the action, the movement, in how you are sitting down.

JOHN: Yeah.

ELIAS: And that simple action that you do how many times a day?

JOHN: Yes.

ELIAS: Many. Many times a day you do that action. You stand up, you sit down. You stand up, you sit down.

JOHN: Yeah.

ELIAS: Every time you stand up, every time you sit down, you are actually, in relation to posture or your most optimal posture, doing it incorrectly.

JOHN: And that’s ultimately what’s being exercised in.

ELIAS: Yes.

JOHN: Interesting. Yeah, because even all those squats, going to the gym or something like that, it’s interesting. If I really get my form correct—I haven’t been doing it 100%--I’ve never done it…Well, yeah. Huh. Interesting.

Now, this almost gets us to the ultimate question, but I have a quick one before that. I know that you’ve told some people put your feet up when you’re sitting down. And that’s going to depend on the person and the needs and stuff like that.

ELIAS: Correct.

JOHN: Now, if I were to put my feet up, I wouldn’t be able to… on an ottoman that is on a level plane of the seat I’m sitting in, I don’t think I actually have the flexibility to maintain proper posture when I do that, and so that would indicate to me that that’s flexibility I need to gain.

ELIAS: Yes. I would agree.

JOHN: Okay. All right.

ELIAS: And I would say to you…

Now; an ottoman that would be the proper height to prop up your feet would have to be level with the seat of your chair.

JOHN: Right. Right.

ELIAS: Therefore, when you extend your legs, they would not be tilting downward; they would be level with your glute muscles.

JOHN: Right—as though I’m sitting on the floor.

ELIAS: Yes. And most ottomans are not at that height.

JOHN: Right. Right.

ELIAS: I would say the chairs that you have that recline, they generally do incorporate the foot aspect when it is elevated, it is at the same level as the seat, and therefore that is more accurate. But in that, you would very much not be inclined to be sitting straight.

JOHN: Right. Right. And sometimes it’s impossible, because if I’m at the computer or something like that, you know, the keyboard ought to be closer to my knees so that my forearms form a 90-degree angle with my upper arms, and my shoulders are at proper rest in alignment in that upper core. Which, in some ways, the things I do every day are not practical to keeping perfect posture, but at the end of the day that shouldn’t matter. I should be dynamic enough to engage the wrong posture occasionally but go back. Do you see what I’m saying?

ELIAS: Yes.

JOHN: It’s sort of like my dad or my son might have bad posture in a chair, but that doesn’t affect their overall posture.

ELIAS: Correct.

JOHN: Yeah.

ELIAS: But it could, dependent upon how frequently they sit in a certain manner. Therefore, it could affect their overall posture.

JOHN: Right. And maybe it does to a degree. But they’re also involved—well, my dad not so much now, but my son is also involved in other activities in the day that require him to be engaged in good posture.

ELIAS: I understand, but I would also say that regardless, that one action can be very affecting.

JOHN: Yeah.

When we talk about—and here’s my question that I want to understand and link up to the idea of being present, awareness and self-awareness and where the body consciousness fits into all of that. In an ultimate direction, people talk about complete C.N.S. control, central nervous system awareness. You think of people like a monk in a cave who can stop their heartbeat or something like that. And when I think about awareness or self-awareness, the body seems to play a different role in that, and I don’t think I’m alone in that. And even if I read other sessions on awareness and presence and self-awareness, we don’t talk about in sessions—or in group sessions even—we don’t talk about where the body consciousness, where self-awareness fits in that. And I’m trying to understand a little bit more of—

ELIAS: Because – I will stop you at that point.

JOHN: Okay.

ELIAS: Because you are moving in a direction that is very common and is also incorrect, which is that you don’t talk about or think about the body consciousness in relation to self-awareness because you are beginning to move down that avenue of thinking about the body consciousness in relation to self-awareness as if the body consciousness has its own awareness, and it doesn’t.

It is a receptacle that holds memory, but it doesn’t have its own awareness. In that, the awareness of the body consciousness is you.

JOHN: Right. Right.

ELIAS: It is not its own entity.

JOHN: Right.

ELIAS: It is similar to the idea of expressing that your clothing has its own awareness.

Now; your clothing may have pockets that can hold different items and can hold perhaps many different items that you want to carry with you. But does your clothing have self-awareness? No.

JOHN: But all consciousness has self-awareness.

ELIAS: No, no, no! Not in physical focus—that is incorrect. It is all CONSCIOUSNESS, but does that mean that it is self-aware? No.

JOHN: Ah!

ELIAS: That is the reason that there is a distinction in relation to A.I., that you want to be moving in the direction of developing A.I. to have self-awareness. Self-awareness is the distinction of a sentient being. That is what a sentient being is; it is self-aware.

JOHN: I don’t think I know what self-awareness means, then, versus not self-awareness.

ELIAS: Self-awareness is precisely what it is being expressed as: being aware of self. Therefore, having an element of attention, and in relation to that attention having the ability to focus that attention in different directions. Therefore, being able to focus that attention outwardly or inwardly and both. In that, being able to direct and creating a perception.

Therefore: having perception, being able to focus, having attention that can move inward, outward and both, and having the ability to intentionally direct that—not that you DO intentionally direct it much, or haven’t (John laughs) until recently. Which I do give credit because you are, more and more as you become more and more self-aware. And in that, it is the awareness, or the attention and awareness, that you exist as your own entity and that YOU manipulate your reality.

Now, that doesn’t mean that being a sentient being, or self-aware, means that you are necessarily aware of you creating all of your reality, but that you are aware of your existence in relation to the world around you and that you manipulate and that you affect. And that you can move your attention and you are aware of the ability to move your attention. It isn’t something that is only automatic.

JOHN: So, animals are not self-aware?

ELIAS: Yes, they are.

JOHN: They are? They’re sentient beings?

ELIAS: Yes, they are.

JOHN: They ARE sentient beings that are self-aware. Okay. Okay. A rock is not?

ELIAS: A rock is not.

JOHN: Right. Right. And then having essence, where an animal is not essence, that’s a whole different…

ELIAS: The factor that something may be essence or something may not be essence does not qualify it as a sentient being.

JOHN: Okay.

ELIAS: Sentient being is only relevant in relation to physical reality.

JOHN: I was going to say, it necessarily implies separation.

ELIAS: Yes, to a degree, yes.

JOHN: Okay. So—

ELIAS: But I would also express that that isn’t necessarily entirely correct, because I would say that there are sentient beings such as animals that are aware of themselves, aware of their existence in their reality, aware of attention and their ability to move it, but they are also aware differently in that they are aware of their interconnectedness. They don’t think in the same manner that you do, but that doesn’t mean they don’t think; it simply means they don’t think in the manner that you do. But in that, they are aware of their interconnectedness with everything else in their reality. Therefore, I would say that the element of separation is much different and less with animals than it is with you.

JOHN: Okay. And being essence, how does that impact anything? I mean, that’s just you have different focuses and whatnot. In a way it’s just sort of its own state or orientation of your consciousness, but it also adds a vista to self-awareness?

ELIAS: I would say yes.

JOHN: Okay. Okay. So, as an orientation of consciousness, let’s call it that, essences is but one, and there may be others?

ELIAS: Yes.

JOHN: What would be an example of another?

ELIAS: A rock.

JOHN: Besides a rock or…It’s almost like, what would be additive to essence?

ELIAS: Meaning…?

JOHN: Meaning I have essence and the animal has a sentience that the rock doesn’t, the human has the essence plus the sentience but the animal doesn’t have the essence, so the human has that. What would be additive then, beyond essence, as an example?

ELIAS: I would say that there isn’t “beyond essence.”

JOHN: Okay.

ELIAS: Because that is, I would say, the ultimate expression of consciousness.

JOHN: Oh, interesting. So, there is no designation beyond. Okay. Okay. So, in all of this… being aware of the body consciousness is very much an aspect of self-awareness, but when we talk about muscle memory and things like that, it gets confusing a little bit to me. I mean obviously, like anything else you decide what you’re going to pay attention to, and if I’m paying attention to my body and my posture and then I get into a habit and I keep the habit, it’s almost like the habit of being present, right? You develop a habit. I can think of it similarly that way. But body consciousness and being aware of it and being aware of it more and more, which is a big vista if you’re going to go the route of a monk in a cave who can stop their heartbeat, or levitate for that matter, right? It’s a big vista. That’s definitely an aspect of self-awareness.

ELIAS: Yes.

JOHN: Okay. Okay. All right. Now, it’s funny because if I think of my flow and different things that I do, I feel like if I want to pay attention to my body consciousness, it’s a very different flow that I need to engage. And it’s almost slower, like… I don’t know what I’m trying to get at, but if I want to really think about my body…I was reading about anechoic chambers yesterday. And I’ve been in kind of dead rooms, like you use them in studios where there’s not a lot of echo, but I’ve never been in a total anechoic chamber. But I know in dead rooms, in a way it’s very comforting because you can really hear yourself, and you can hear your body movements and you can hear yourself speak in a way that you can’t when you’re not in that room. And it’s almost peaceful in a way, but it does slow the pace down. In the terminology of Elias sessions, I don’t know what that word is for pace. But I find that if I’m focusing on my body I do have to slow my pace down. Do you know what I mean? I’m not trying to… Is that just a temporary thing and then ultimately you get to a point where you’re equally fast-paced with the body consciousness?

ELIAS: Yes.

JOHN: Okay.

ELIAS: That also would be, I would say, a matter of attention and that you are accustomed to expressing in certain capacities and then you are thinking. And the thinking, actually, I would say is what slows you.

JOHN: But let me pause for a second, because I know you’ve given… I think this also falls under body consciousness, is you gave an exercise of the senses is to sit there, clear your mind, be aware of all the inputs into your senses. And that’s very good because that gives you a much clearer picture of your reality.

ELIAS: Yes.

[The timer for the end of the session rings]

JOHN: It’s something you should naturally have all the time, but in order for one to get there and do that exercise, you do need to slow down your pace. A sub-question is, What is your word for that pace that I’m trying to say? But at times you do need to slow down your pace, right? To pay attention to the body consciousness necessarily…or no? Only when you’re getting accustomed to something?

ELIAS: I would say, in a manner of speaking, yes. But actually what that is, is focusing. And yes, that IS actually slowing your pace, in your terms, because what you are accustomed to doing is many actions at the same time. Therefore, you are processing very quickly.

JOHN: Yep.

ELIAS: Very fast. And in that, when you are focusing in one specific direction, yes, you are slowing yourself, in a manner of speaking, because you are not allowing yourself to be engaging in many actions at the same time. You are narrowing that to much fewer actions, and you are concentrating on one more specifically.

JOHN: Okay.

Two ultra-quick questions, because I know our time is up: My voice feels a little more raspy and at a lower level. That has to do with moisture and also practice, if I practice singing more. It’s just the voice box is like a muscle you just need to exercise?

ELIAS: Yes.

JOHN: Okay. For my hair, I like to make sure my hair doesn’t dry out and I use aloe in it. And I actually use a type of lotion in my hair that doesn’t… Is there anything else you would recommend for putting in the hair to keep it less dry? Olive oil, I know it starts to… it smells after a while; you don’t want to put it in your hair and leave it in all day. Lotion works well—maybe I just keep using lotion, unless there’s something else that you’d recommend for my hair?

ELIAS: No, not necessarily. I would say that if you have engaged something that is successful with your body consciousness, I would encourage you to continue in that direction.

JOHN: Excellent. Excellent.

Well, thank you. This is a lot to think about. (Laughs) And I might go out and buy a hula hoop.

ELIAS: Ah, yes! (Laughs) I would be very encouraging of you, my friend. (Both laugh)

JOHN: I’ll stop by Target. It’s springtime, they might have them in stock now. Okay.

ELIAS: (Laughs) I would be tremendously supportive. (Both laugh) And I shall greatly be anticipating our next meeting.

In tremendous love to you, and great friendship as always, au revoir.

JOHN: Au revoir.

(Elias departs after 1 hour 3 minutes)

©2021 Mary Ennis. All Rights Reserved.

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Copyright 2021 Mary Ennis, All Rights Reserved.