The Expression of Longing
“The Expression of Longing”
“Dream Triggers and Lucid Dreaming”
Sunday, October 27, 2002 (Private/In Person)
Participants: Mary (Michael) and a new participant, Arthur (Arturro)
Elias arrives at 3:23 PM. (Arrival time is 26 seconds.)
ELIAS: Good afternoon.
ARTHUR: Hello, Elias.
ELIAS: (Chuckles) And how shall we proceed?
ARTHUR: I was thinking about asking you some questions about my dreams. (Laughs) We just got back from the Renaissance Fair. It was pretty fun — me, Sharon, Rodney and Fran. It was pretty fun. It was interesting. Those guys kind of showed me around. (Elias chuckles) And I was thinking about asking you about my experience yesterday with the group session.
ELIAS: Very well.
ARTHUR: In the group session you were talking about love towards the end, and it hit me pretty hard. It kind of consumed me yesterday when I left. It kind of overwhelmed me — not exceedingly so — I kind of just stayed with it and stuck with it. I was asking myself why because I was trying to figure out why I was feeling that way, and that didn’t really seem to help very much. I understood the signal, but the communication, I just...
ELIAS: And what was your identification of the signal?
ARTHUR: It was a powerful emotion. It felt kind of like grief. I was kind of sad, in a way. I can feel it right now, actually. It was definitely sad, that’s for sure. I couldn’t really figure out why I was creating that.
ELIAS: Now; in relation to the discussion yesterday, be remembering that this is your most unanswered question: Why? Therefore, attempt to practice the exercise. You have recognized a signal. You identify the signal as sadness. Be remembering also, there are many signals that are occurring; you are merely identifying what is most familiar and what you view to be the strongest of these signals. There are other signals that are occurring with messages also.
Now; once identifying this signal of sadness, knowing that this is generated from within you, not from an outside source, attempt to identify what may generate this type of signal, sadness.
ARTHUR: Maybe a longing for something, or kind of like something I haven’t had in a while, maybe something that I was missing. I did think about that afterwards, and I did come up with that at the time.
ELIAS: Very well. You identify a longing.
Now; what is the expression of longing? This is the process. You have identified longing; now define longing. What motivates longing?
ARTHUR: I’m a little confused. What motivates longing? (Pause) Maybe something that I had at one time, but I don’t have now?
ELIAS: What motivates longing is a sense or an association with lack. If you are lacking in some expression, you generate a longing.
Now; longing may be expressed in association with some expression or some experience that you have generated and you may not be generating now, or it may also be expressed in association with an experience that you have not offered yourself and you wish to be experiencing.
Now; beyond the longing, now that you have identified [that] longing is motivated by lack, you move further into your exploration. “Very well, this is a lacking. What is the association with the lack?” Not necessarily lack of what yet, but what is associated with lack? What generates a lack of any expression? (Pause)
ARTHUR: The first thing that comes up is not understanding it, but could you repeat it once more? What generates...?
ELIAS: What generates the expression of lacking? (Pause) Denial.
ARTHUR: Denial of self?
ELIAS: Or of choices. When you deny your choices, you generate a lack. When you generate a lack, you also generate a longing for what you are lacking, and in the generation of the longing in relation to the lack, you generate sadness.
There is also disappointment which is expressed. It may not be as strong and therefore not as loud, and you are not necessarily objectively identifying that for the sadness overrides the disappointment, but it is present. The disappointment moves quite interconnected with the sadness, and disappointment is expressed in the recognition of your choice to be denying of expressions within yourself. The disappointment also may be generated in a recognition subjectively that you have been projecting your attention outside of yourself, attempting to offer yourself what you want through outside sources rather than generating that within yourself.
Now; emotion is a subjective communication. That subjective communication gains your attention through the signal, which is the feeling. Once you have identified the feeling, the challenge is to be recognizing what the message is, associated with the signal.
ELIAS: Correct, which is what generates the emotion. In this, identifying the lack and the longing and what generates those expressions, you may further move into evaluation within yourself — what am I denying myself? — which moves you once again to the subject matter. For I did not trigger your response; you triggered your response in association with the subject matter being discussed. You drew yourself to that subject matter purposefully to offer yourself an example, to offer yourself a practice and to offer yourself a manner in which you may begin to explore yourself more fully in an objective manner to offer yourself a greater understanding of how you create within your reality, and therefore to offer yourself the objective ability to manipulate that in a manner in which you shall allow yourself to create what you want.
But the significant element in this experience is that you are moving into a genuine expression of exploration, not merely surface. For in a manner of speaking, in order to intentionally objectively create what you want and manipulate energy to successfully execute that action, you must recognize how you create, how you generate choices and actions. The surface movement of most individuals initially is to merely identify their thought process, which is not always accurate.
ARTHUR: Mine was running yesterday, too.
ELIAS: Thoughts do not generate reality, and they do not precede reality; they interpret. They interpret communications. It is a mechanism.
Now; in this, many individuals may express to each other, to themselves, to me, “I want this. I want a new vehicle. I want a grander job. I want wealth.”
ARTHUR: They’re coming from a thought process?
ELIAS: It is a surface identification.
ARTHUR: Kind of like the signal of emotion, too?
ELIAS: In a manner of speaking, for it is an interpretation. It is an interpretation of a want, but it is a surface interpretation of a want and a familiar interpretation of a want. As an individual allows themselves — if they allow themselves — to explore genuinely within themselves, they may discover that what they actually want is not necessarily what they think they want.
Now; in relation to what we are discussing — you in this experience and your response yesterday — you have allowed yourself an opening to move into an assessment of how you generate choices, what influences those choices, and therefore how you generate your reality and how you may be creating what you want, and to identify genuinely what you want, not superficially. In that process, as you recognize the longing and the lack, you may question yourself: Is this longing some expression of an experience that is known to me, or is this longing associated with an experience that I want but have not yet generated? You express first, evaluate the feeling, and evaluate within yourself a genuine examination of this longing. Is it quite familiar? Are you...?
Now; may you identify how you have responded? What was the communication that you listened to?
ARTHUR: The feeling ... oh, the communication.
ELIAS: An allowance of an impression. You were not thinking yes or no; you merely responded. I am aware you were thinking, but your attention moved from thinking to the communication, which was the impression, which was an immediate response. No, it is not familiar. This longing is not familiar.
ARTHUR: No, it wasn’t familiar at all.
Now; once recognizing that this longing is not familiar, you may identify. “Very well. This is not associated with an experience that I have generated previously and [that] I am longing to generate again.” Therefore, you move once again back to the identification of the lack and the denial. “What am I denying myself that has generated this lack and has created this longing that I am identifying and thusly is generating this expression of sadness that is all being generated within myself? What am I not offering to myself that I obviously have recognized and do incorporate the ability to define or the expression would be different?” For longing is associated with some expression that is identifiable to you — not necessarily an experience that you may have generated — but some expression that is identifiable.
ARTHUR: The expression of, I think it was, other people’s acceptance of me. That’s what came up to me.
ELIAS: Now turn this. Eliminate all the other individuals and focus your attention upon you: your acceptance of you, your genuine acceptance of you, and your appreciation of you; your genuine love of you and your freedom.
ARTHUR: Love. That’s why yesterday...
ARTHUR: ...it hit me so hard afterwards.
ELIAS: Yes, for what you long for is an expression that is unfamiliar to you, an experience that you have not generated previously, but you are aware that it is possible.
ARTHUR: That it exists, right?
ARTHUR: It felt like it did exist, but it was like so removed.
ELIAS: For you have not yet allowed yourself that experience. Let me express to you, my friend, without the experience, any of this information is concept. You recognize that it may be quite real, but it remains concept, for you have not experienced that and therefore there is a lack or a gap in the understanding.
In this, your longing is to experience a genuine knowing and appreciation of yourself, which is love, and your genuine longing in that experience to also allow yourself the experience of that expression in association with other individuals.
ARTHUR: The group?
ELIAS: Not merely the group, but in association with individuals that you interact with individually and therefore offer yourself a genuine experience of intimacy. (19-second pause)
Now; what motivates this denial of your own acceptance? What influences this denial? How do you view yourself?
ARTHUR: Not expressing love.
ELIAS: How do you perceive yourself? How do you perceive your physical manifestation, your presentment in physical manifestation, your appearance?
ARTHUR: Pretty average.
ELIAS: Average. How do you perceive your presentment of yourself as an individual?
ARTHUR: As of late, not extremely aggressive. Rather humorous at times; I do like to have fun.
ELIAS: How do you view or perceive your intellect?
ARTHUR: As something I’m still building.
ELIAS: Very well, therefore as partially not adequate enough yet. How do you view your sensitivity?
ARTHUR: Increasing, that’s for sure. If you had asked me previously, a while ago I would have said not very much at all. But I think it has been increasing — I think because of me, because of the way my lifestyle has changed.
ELIAS: I am acknowledging of you in your acknowledgment of yourself. But also recognize that an aspect of this longing, which is the lack, is reflected in your objective presentment and your perception of yourself, which perhaps needs improvement. This is denying of yourself, that you are not good enough yet. You are moving in this direction to be better.
In moving in the direction of being better, you deny what you already are and that you do not yet possess certain qualities and you shall acquire them.
ARTHUR: By getting better and better.
ELIAS: Correct. There is a difference between recognizing that you may not fully be expressive of yourself yet and as you widen your awareness you are allowing yourself to be more expressive of yourself and incorporating less limitations, and knowing that you already possess these qualities and these expressions. There is a difference between that and associating with yourself that you need to improve and that you are moving in a better direction.
One recognizes that you already possess these qualities, and you are acknowledging of yourself that you may not necessarily be expressing them all yet, but you DO possess them. The other moves in the direction of acquisition.
ARTHUR: Towards them?
ELIAS: Yes, not that you possess these qualities...
ARTHUR: But you’re moving towards them?
ELIAS: No, that you shall acquire these, for this is quite different. This assumes that there is some ability or expression or quality that is outside of you that you may learn and therefore acquire. Just as many individuals may express, as our example, “I want to be incorporating wealth, money,” their association is that they shall acquire this. Not that they generate it, not that they create it, but that they shall acquire it outside of themselves in some manner.
ARTHUR: Obviously, I’m a little stuck on the... I mean, I understand that you create your reality. But I hit a roadblock — I did; I nailed it! When you talk about a glass being on a table and two people being in the same room and having two different realities right there, I just don’t believe that. I don’t believe that, so I hit a roadblock in that area. I kind of wanted to ask you about that, too. But I nailed it; I just don’t believe it, honestly. I don’t really know what to do about it.
ELIAS: And that is a genuine presentment, my friend, rather than expressing to me, “I quite believe all of this information, but I do not understand why I do not generate this or that.” This is an acknowledgment of your beliefs, and your belief in this subject matter is not so very different from many individuals.
Now; let me offer you an example, for your example of the glass upon the table is one of perception.
ARTHUR: Yes, as in hypnosis. That’s what I think of when you say perception.
ELIAS: Hypnosis is merely an action of relaxation.
ARTHUR: But I notice how people’s perceptions can be changed in it.
ELIAS: Yes, for they alter their perception. But the subject is perception, and the question of perception is associated with each individual creating their individual reality simultaneously in association with shared or common space arrangements, shared or common objects, shared and common experiences.
Now; within the entirety of your focus, express to myself that you have never experienced what I shall offer to you in example. You interact with a friend. You choose to incorporate an action together — an event, a conversation — it matters not. Subsequently, within a few days per se, you are recalling the event that you have shared together, and you express an opinion concerning the event or the conversation. You present your recall, and your friend views you and expresses, “What is the matter with you? This is not what happened!” And you express, “Yes, this is what happened,” and your friend expresses no and offers a different scenario, and you express, “No, this is what happened.”
Now; you may exchange briefly in disagreement. But you may also, in your terms, let the subject matter go and express to yourselves each, “Ah, well,” and you proceed and you continue with your perception as to what occurred, the other individual continues with their perception of what occurred, and you rationalize and justify your perception in expressing to yourself, “The other individual is not remembering correctly,” or, “The other individual was not paying attention,” and you pay little more attention to a thought process in association with that deviation of the experience. In actuality, what has occurred is an evidence that you have created one reality and the other individual has created another.
For the most part, as I have stated previously, individuals create their realities in conjunction with each other quite similarly, with such little variance that objectively it is unnoticeable. You may view a cup upon a table and the other individual may view almost the identical same cup, for you are exchanging energy. In that exchange of energy, you are generating through your perception a reality that moves in conjunction with each other. But at times you generate very different realities, and you do evidence it to yourselves. You merely rationalize it and do not pay attention.
ARTHUR: How could I better notice that, then? I just don’t see it. It’s a hard thing to see, I guess. I’m willing to look and try to find if it’s there, but you just can’t see it. It’s hard to see.
ELIAS: Shall I identify to you what your association is to this point, what your belief is to this point that you align with? That you generate a reality of your own individually, that other individuals also generate a reality of their own individually, but there is another reality which is the real reality. And this is what you wish to see — that third reality which exists beyond your perception of reality independent of your perception.
ARTHUR: That way it can justify me not completely creating my reality.
ELIAS: Correct, and it also validates to you your belief that there are absolutes.
ARTHUR: And you’re saying that there are no absolutes.
ELIAS: Correct. But absolutes are familiar and they provide comfort.
ARTHUR: Belief systems.
ELIAS: Belief systems are not to be eliminated.
ARTHUR: I’ve thought of them as absolutes, though.
ELIAS: And they are not absolutes either, for they are changeable.
ARTHUR: I do know they are changeable.
ELIAS: Express to me an example of an absolute, any absolute that you identify.
ARTHUR: It’s hard to identify, because in a way I guess I do believe that there are absolutes.
ELIAS: Quite! Identify one; it matters not.
ARTHUR: Me turning into a stone.
ELIAS: And you may, if you are so choosing. Gravity, an absolute — not necessarily! There are individuals that allow themselves to levitate.
ARTHUR: A lot of things are defying gravity.
ELIAS: Time — flexible.
ARTHUR: I did want to ask you about time distortion at work.
ELIAS: You may manipulate time.
ARTHUR: I’ve felt that I have. I mean, it seems like if I ignore it, it just seems non-existent. It just seems like (snaps fingers) — flies like that, quick as nothing! And it’s kind of fun, too, because I think I’ve gotten a little bit better at it at work. I haven’t figured out exactly how to do it. The whole crew at work, we’ve been having a lot of fun, coming together pretty good.
ARTHUR: Is that what we’re doing there?
ARTHUR: We’re having fun.
ELIAS: Your experiments are purposeful. It matters not that you may identify presently how you may bend time or how you may defy absolutes. But that you are allowing yourself to experiment and you are offering yourself evidence that they are not absolutes and that expressions are bendable is significant, for the belief that you incorporate in absolutes is quite strong and your hold to that familiar is also quite strong. But your desire to move into the unfamiliar and offer yourself that freedom is stronger, and this is the reason that you experienced that response yesterday.
ARTHUR: To move into the unfamiliar...
ARTHUR: ...to experience something new.
ARTHUR: This kind of rolls into lucid dreaming, too. I’ve been trying it, but I did want to ask you. My dreams have gotten really good. I record them, and they’ve gotten better than they’ve had in the past years.
The whole lucid dreaming thing — I’m just not quite aware enough in my dreams yet. I don’t really notice my dream triggers as much as I feel I could or I’d like to. Thought process: “like to.” I am noticing that quite a bit I think lately, too. I’d like to increase my dreams where I become lucid. I’ve had some experiences, some pretty powerful experiences.
As a matter of fact, I think — if you could validate this for me — I did have an experience last night. I was looking at this picture, and I was zooming in on certain parts of it. It was like just perfect, and I was zooming in on certain parts of it but I don’t recall too much of that experience. It seemed to just happen pretty briefly, and it came to me after I woke up today. I’m pretty sure it was from last night and not from previous...
ARTHUR: Is that a correct assumption?
ARTHUR: What exactly was that? It felt like in-between a dream and not a dream. It was vivid imagery.
ELIAS: I am understanding. This is a projection of consciousness. This is your allowance of yourself to be projecting within consciousness, not necessarily to a place but in an action, and you have provided yourself with objective imagery to translate your experience. Your objective imagery is that of the picture and the zooming in and out effect.
Now; what you have offered to yourself in this imagery is a type of translation, a symbolism, in what you are attempting to move into now. It is directly associated with your movement objectively now, allowing yourself to move specifically into areas of yourself but also zooming out and allowing yourself to view the big picture, but moving in also and viewing specifics and details but not losing your perspective, and moving out again to view the big picture once again, therefore offering yourself a balance of perspective.
ARTHUR: What about becoming a little bit more aware in my dreams? You’ve talked about dream triggers plenty of times, but I’m still having a bit of trouble with that. I always seem to be moving in my dreams and caught up in the dream scenario.
ELIAS: In association with dream triggers, you are, as you have expressed, recording your dream activity. Therefore it may be easier for you to be noticing the commonalities within your dream activity, viewing certain common expressions, experiences, objects, colors — it matters not. Each individual generates their unique trigger.
Now; as to dreaming in lucidity and incorporating your dream trigger, it is not necessary to be creating that type of objective involvement in the subjective action of dreams. Lucid dreaming is merely an action of allowing oneself to be engaging the objective awareness in the action of the subjective awareness. But it continues to be a translation and not necessarily objectively accurate, for it is imagery; therefore it is abstract. In subject matter it may be accurate, but in details it is abstract and requires interpretation.
Now; you may engage dream triggers without engaging the objective awareness in lucidity. You may, as I have expressed previously with other individuals, offer yourself a suggestion prior to your sleep state and express to yourself that you shall allow yourself to engage a dream trigger, once you have identified what your dream trigger is. As you identify what your dream trigger is, you merely offer yourself the suggestion that this is your desire, to move into the dream trigger.
Now; individuals incorporate a misunderstanding many times concerning dream triggers. You may move into a dream trigger and you may move into other areas of consciousness, as the dream trigger is a portal. This is not to say that you necessarily shall allow yourself to interpret objectively what you have engaged. But as the objective and subjective awarenesses move in harmony — and they do — they are not separated. What one generates, the other also generates. They merely generate them in different manners, for the subjective is literal; the objective is abstract.
ARTHUR: Can you repeat that last part?
ELIAS: The subjective is literal. The objective is abstract. Therefore, you are reflecting — not necessarily in thought — but what you generate in your subjective activity in dream state, you reflect also in waking state in action.
But you are unaccustomed to recognizing that correlation, for your interpretation is “If I am engaging my dream trigger, I shall objectively recognize this in the morning when I awake, and I shall engage a thought process to identify what I have accomplished. I shall generate the scenario within my thoughts and identify precisely what I have engaged in activity.” But what you have engaged in activity is subjective; it is reflected in the objective. Perhaps you may engage your dream trigger and engage in subjective activity... (Coughs and then chuckles) Michael is weakening.
ARTHUR: The time is just about up.
ELIAS: You may engage your dream trigger and you may engage an activity subjectively, and perhaps within the activity of your subsequent day you may engage an inspiration.
ARTHUR: It looks like our time is up, Elias. Can I ask you for my essence name?
ELIAS: Very well. Essence name, Arturro, A-R-T-U-R-R-O (are TOUR oh).
ARTHUR: Thank you.
ELIAS: You are quite welcome. (Chuckles) Continue with my encouragement, my friend, in your direction of discovery and recognize that your skepticism is motivating. Therefore, it is not bad. (Chuckles)
ARTHUR: Thanks a lot.
ELIAS: Direct yourself, my friend. It is not bad that you choose not to believe certain expressions that I may offer. You are directing of yourself, and this is to be acknowledged.
To you in encouragement and in affection, my friend. I anticipate our next meeting.
ARTHUR: Me, too.
ELIAS: Au revoir.
Elias departs at 4:20 PM.
(1) Originally expressed as “...which you move once again to the subject matter.”
©2004 Mary Ennis, All Rights Reserved
Copyright 2002 Mary Ennis, All Rights Reserved.