Automatic Appreciation
Topics:
“Automatic Appreciation”
“Focusing on Self: Creating a Balance”
“Aspects of Presence”
Sunday, April 29, 2012 (Private/Phone)
Participants: Mary (Michael) and Jason (Spensar)
“The formula for creating your reality is very simple. You project energy, you reflect in imagery, and from that reflection you either choose or you react.”
ELIAS: Good morning!
JASON: Hi, Elias!
ELIAS: (Laughs) Welcome, my friend. What shall we discuss?
JASON: Well, it’s great to talk with you today. I’ve been really appreciating a lot of your sessions in the past and going through a lot of the transcripts. I wanted to ask you about some of the things that you’ve talked about in the past. One was related to appreciation itself in the context of widening your awareness, or moving towards remembrance, and the idea that I notice a difference between automatic or, let’s say, spontaneous appreciation versus trying to appreciate something and a difference in the energy there. And at the same time I’ve read where you’ve talked about appreciating each moment, and so it seems like there’s a little bit of a gap between how can you appreciate each moment if it takes effort? And I was hoping you could maybe clarify that.
ELIAS: In actuality, once you become familiar with the action of appreciation, or the expression of appreciation, it does not actually require effort, and you can do it just as automatically as you would engage any other action: without thinking, without effort. It becomes almost a state of being in which you are expressing it continuously. And how you do that is you become self-aware, and you maintain this state of being of not only knowing yourself but a continuous awareness that whatever you do, regardless of what it is, is actually a choice, and it is your choice, and that in allowing yourself your choices continuously, you are appreciating yourself.
That in itself is very simple. Accomplishing it may be somewhat more challenging, and it is a matter of being aware, paying attention to yourself continuously. Eventually, that does become automatic. It becomes just as automatic as NOT paying attention to yourself is automatic.
But, in that, there are actions that you can express as practice that can move you into that state of being of appreciating self in a more constant manner. And one trick that you can practice is to recognize an action that you do that is quite definitely a choice but you do it for the reason that you want to, and that the expression of doing what you want, or expressing in the manner that you want, is ultimately the most important.
Let me offer a simple example: Let us say that an individual offers money to a friend or to their child. Now, in that action, the individual is expressing their own desire that they want to offer this money to this other individual. And in that, whether the other individual accepts it or does not accept it is not important. The first individual is not concerned with whether the individual accepts it or does not accept it. Yes, they may want them to accept it, but it is acceptable to themself that the other is also generating their choice.
JASON: Mm-hm.
ELIAS: In that, when this individual is presenting the offer, if they are expressing that appreciation of themself and recognizing their own choice, their own choice is ultimately the most important, and therefore this is the reason that it matters not whether the other individual accepts it or not.
In this, the individual that is generating the offer is satisfied with their own expression in what it is. Therefore, in a manner of speaking, what you think of as the outcome is not actually the outcome. You think of the outcome as being whether the other individual accepts the offer or not; therefore, an exchange has occurred and that completes the expression. But in actuality, that is incorrect, for the outcome is already expressed in that the individual allowed themself to express what they wanted in the manner that they wanted, and they accomplished that – they generated the offer. For, you do not choose for the other individual, and you do not control that situation, therefore your outcome is already accomplished.
In this, that type of example can be applied to any situation. That is an easier example, for it involves a physical manifestation: money. It can also be applied in interactions. When you are aware of yourself, when you are interacting, you are choosing how much of yourself to share or to invest in the interaction – not in the other individual, in the interaction. And if you are appreciating yourself, valuing yourself in any moment, in any situation, you will be aware of what is most comfortable for you and what you want and will offer yourself the permission to express that.
This is the area in which it becomes a little more challenging – and somewhat tricky. (Chuckles) For, when you involve other individuals and not a physical manifestation, when you are interacting it becomes more obvious in your own expression in how you may NOT be appreciating yourself. If you are interacting with another individual, and let us say you want to stop the interaction at one point but you do not, for your idea is, or the attachments that you are very familiar with are, that you must be accommodating or you should not be rude or you should not interrupt, or any number of expressions that will influence you to deny yourself.
Or, if another individual offers some expression to you, invites you to some experience, there are many situations in which the individual will automatically agree, even if they do not want to. For that is the respectful thing to do, that is the amiable thing to do and is polite. It may not be what is comfortable, it may not be what you want to do, and each time you hesitate, each time you express in a manner that you are not comfortable with or that you generally do not want to express but you do it anyway, those are the more obvious examples of expressions and time frameworks in which you are NOT appreciating yourself. You are not being the primary importance; you are allowing some outside source to move into that position of being the primary importance, more important than you.
Genuine appreciation of yourself is that recognition and knowing that you are ultimately the most important factor to you, that your value is such that you are always your own primary focus. Your attention is always primarily focused with yourself and honoring yourself in that capacity. And, in a manner of speaking, as a result, the automatic byproduct of that is that you automatically effortlessly honor every other individual that you encounter. If you are expressing that appreciation of self, and you are ultimately the most important to you, you will automatically appreciate other individuals, and you will automatically be encouraging and nurturing to them. It is an automatic byproduct.
Now, whether the other individuals recognize that is entirely different, but that is the energy that you project outward when you are generally focused on yourself and when you are generally appreciating of yourself.
JASON: Thank you.
ELIAS: You are welcome.
JASON: In focusing on myself, I wanted to explore that a little bit. I guess from my perspective there seem to be different ways of focusing on myself, from being in the moment or being present to maybe putting more emphasis on paying attention to what my body is expressing and whether there is tension or posture changes.
ELIAS: That is ALL paying attention to yourself. It is all interconnected. If you are paying attention to your body consciousness, you ARE paying attention to yourself, for your body consciousness is a part of you, and therefore perhaps you are generating a separation in idea where there actually is none.
JASON: I think that may be the case.
ELIAS: Which is very common, for it is very common for most individuals to complicate! And one of the manners in which you complicate is to include additional factors where there are none.
When you are focusing upon what you are doing, you are focusing upon yourself. When you are focusing on your body consciousness, you are focusing on yourself. When you are paying attention to what you want, you are focusing on yourself. It is, in actuality, much simpler and less complicated than individuals think.
What would you express would perhaps be an example of NOT focusing upon yourself?
JASON: Right off the bat for me would be analyzing a problem and trying to figure out a solution mentally. (Laughs) And sort of getting tied up into the logical thoughts or trying to figure something out.
ELIAS: Now, that once again can be somewhat of a tricky business, for at times you CAN be focusing on yourself, and at other times it can be distraction. Analyzing or evaluating in some capacities can be beneficial, especially with individuals that are more inclined to be thinkers. But it also can be distracting, and therefore it is a matter of generating a balance in relation to that type of action.
Now; how you do that is, when you are evaluating or analyzing any particular subject, a very clear indicator that you may be engaging an action that is distracting and that is not balanced and that is not necessarily beneficial is if you notice yourself engaging that analyzation in relation to the same subject repeatedly. It may be surprising to you how much time thinking consumes.
JASON: (Laughs) Trying to figure out the best method?
ELIAS: It is very distracting and can actually slow your movement considerably, for it incorporates a considerable volume of time that takes away from doing.
JASON: Right.
ELIAS: Now in this, it is a matter of remembering balance, and when you remember balance, it is a matter of noticing – noticing what are you thinking of, what are you analyzing. And if you are repeatedly re-engaging the same subject in your thinking, that is a signal; that is an indicator. Now you are moving in the direction of incorporating a distraction and using a considerable amount of time and not necessarily allowing yourself to accomplish.
If you present yourself with a dilemma, or a problem, so to speak – not necessarily a problem in the manner of negative but in the manner of an equation, so to speak, that you want to solve – if you analyze the problem and you do not offer yourself a solution or an answer to that problem immediately when you are analyzing, that is the time framework to stop and to recognize that there are likely two factors involved: one is generally timing, and the other is a lack of information. Therefore, it is a matter of recognizing the balanced expression to engage at that point is to allow, to stop analyzing and to allow for the situation to unfold – and it will, naturally.
In allowing, you generate an openness to receive information, which also moves you in time and creates a more effective timing factor.
Now; in this, let express to you in this manner: If you view your awareness and inputting information to yourself in a similar manner to a chalkboard, if you have written numerous equations upon your chalkboard and you have used every visible space upon your chalkboard with the equations, there will be no room for you to write upon your chalkboard the answer to your equations. Therefore, what is necessary? It is necessary for you to erase the chalkboard to incorporate that room to write the answer.
There are many, many time frameworks in which you may be inputting considerable information, but when you engage of that action of repeat thinking, you clutter yourself. And in that, there is no room for the answer, for you are too cluttered and you are too focused upon the clutter to RECEIVE the answer. And in many situations, the answer is most likely directly in front of you, but you cannot see it for you are too focused upon all of the clutter.
That is the importance of balancing and recognizing, “If I have not offered myself an answer or a solution when I analyzed this solution or this subject or this problem, it is a time framework for me to declutter and allow.” Stop re-engaging and rethinking the situation over and over, for that merely uses time; it does not necessarily give you an answer. And in that, it also encourages you to relax, if you are not continuously repeat thinking. And when you relax you also allow: you allow to unfold, you allow inspiration, you allow answers. Are you understanding?
JASON: Yes, thank you very much. (Both laugh)
ELIAS: You are very welcome.
JASON: I’m always looking for a better way, such as a meditative technique or to be in the now (both laugh), and I collect many, many suggestions, and I clutter myself with it.
ELIAS: I would express that being in the now, or being present, is not as difficult as most individuals think. It is in actuality a simple action of paying attention to what you are doing – which, initially, can be expressed as a game, for it is a matter of genuinely paying attention to merely what you are doing in the moment.
And let me express to you my friend, you may be pleasantly surprised at how much information and how many answers you may offer yourself in paying attention to what you are actually doing.
As an example, you may choose to incorporate a cup of coffee in the morning, and paying attention to what you are doing requires no effort; it is merely a matter of how you manipulate your attention. Perhaps when you are incorporating that cup of coffee, you are paying attention to pouring it into the cup, and perhaps stirring the coffee, and perhaps walking across the room holding the cup and enjoying the flavor of the coffee while you are sipping it.
But let me express to you, in that mundane action, generally speaking what an individual will do is, they will pour the cup of coffee, they will not even SEE the cup that they are pouring the coffee into; it is that automatic. They will grasp the cup, they will begin to walk, and they will be thinking, thinking, thinking of what they must do, what they should do, what they will do, and in that, they have no awareness of what they ARE doing in this present moment.
The next moment will care for itself, if you are paying attention to THIS moment. Whatever will occur in the next moment, in the next hour, in the next day, in the next week will occur, but it is dependent upon what you are doing now in relation to how successful the next hour, the next day, the next week will be.
Let me express to you, that individual that is not paying attention to that cup of coffee may have an engagement to attend one hour from the time framework that the individual poured that cup of coffee, and in that rushed state of engaging that cup of coffee and not paying to attention to what they are doing, and not even tasting the coffee that they are drinking, it will perhaps be very likely that when the individual arrives at their destination or their engagement, they will still be rushed and they will not be entirely paying attention to what they are engaging, and they will continue to be thinking of what they should be or will be or must be doing an hour from then. And in any of that, where is the appreciation?
JASON: Your teachings, in my experience, are similar to what I understand of Tibetan Dzogchen. Does that sound correct to you, or am I maybe missing something?
ELIAS: Yes, similar. I would agree.
JASON: Okay. One of things that they talk about in that teaching is a state of thought-free wakefulness.
ELIAS: Yes?
JASON: Is that the outcome of paying attention to self?
ELIAS: Not entirely, but it can be much more so than what you are accustomed to.
Let me express to you my friend, remember: The mechanism in thought has a very specific purpose. What is thought’s purpose? The purpose of thought is not to create your reality, is not a communication, is not an action that actually motivates. Thought is a translating mechanism; it translates avenues of communication. You are continuously inputting information to yourself, and you are continuously generating information within yourself. Thought translates that. That is the function of thinking.
Now; in that definition, you can easily recognize that thought can be misused, and it can be overused, for its function is to translate information. If you are not inputting new information, what it will seek to do is translate old information, which may not be relevant.
JASON: Mm-hm.
ELIAS: Therefore, I would express to you that it is to be acknowledged with some individuals that they like and enjoy thinking, and can use thinking in some manner as a game. That can be very beneficial, but you require much less thinking than you realize, for there are many communications and inputs of information that do not actually require that translation through thought.
Therefore, yes, in a manner of speaking, there is validity in that philosophy. I would express that it is not that black and white, that it is not an expression of expressing that thought is not valuable or that it does not incorporate valuable use – it does – or that it cannot be played with in a valuable manner – it can. But that there is also value in not engaging thought as automatically and as often as most individuals do. For engaging your thought mechanism not in balance and when it is not necessary can actually be disruptive, for it does create responses within the body consciousness. Your body consciousness will react to too much thinking, and you become restless or anxious or agitated, stressful, and it can be very disruptive of sleep.
JASON: Okay.
I have a few things that I wanted to ask that are in line with a lot of the stuff that’s talked about in prior sessions. My essence name and family?
ELIAS: And your impression as to essence family?
JASON: Essence family Tumold, maybe?
ELIAS: Belonging. What would your impression be as your alignment?
JASON: Alignment… I’m not sure.
ELIAS: Gramada.
JASON: So belonging Tumold, aligning Gramada. And my essence name?
ELIAS: Essence name: Spensar.
JASON: Spensar?
ELIAS: S-P-E-N-S-A-R.
JASON: Okay. And orientation, which…
ELIAS: And your impression?
JASON: Common?
ELIAS: Correct.
JASON: And then the last of these data points is, I think you talk about people being thought based, emotion based, political and religious?
ELIAS: Correct, and your impression?
JASON: Either thought based or religious.
ELIAS: Thought.
JASON: Thought based. And are you able to sense my energy now?
ELIAS: Yes. (Both laugh)
JASON: I wanted to get a sense for does my energy change depending on my posture and whether I’m opening up my chest and straightening out my back?
ELIAS: Yes. I would express that more often your posture changes in relation to your energy, but yes, it can be expressed in the reverse, that if you are intentionally holding or expressing your body consciousness in a particular manner, yes, it can and does change the energy you are expressing.
Your breathing also changes your energy. It is astounding how often how many individuals forget to breathe, including yourself. (Both laugh) A function that is so natural to your physical existence, and you control it so often to the extent that you are not allowing yourself to breathe. That is also an expression that can very much change your energy.
JASON: Interesting. And these factors are influencing how I create my reality?
ELIAS: Very much so, for let me express to you, my friend, as I have often, recently: The formula for creating your reality is very simple. You project energy, you reflect in imagery, and from that reflection you either choose or you react. And in this, the wondrousness of this formula is that it can be approached in either direction.
Most individuals are not aware of what type of energy they are projecting, and the reason is that they are not paying attention to what they are doing. But the wondrousness of your reality is that every aspect of what you project is always reflected to you, for every aspect of your reality, no matter what it is, is a reflection to you of some energy that you have projected.
Whatever you see, whatever you engage in your reality, you have already projected an energy that created that in your reality. And from that reflection, what you see in your reality you either react to it, or you recognize it as a reflection, and you also recognize that you have choices, regardless of what it is. Every aspect of your reality, all around you, including other individuals, are all reflection – not mirrors, but reflections of what your energy is and has already been expressed.
JASON: A few weeks ago I was paying attention, or trying to pay attention, to my energy on a more continuous basis, and I noticed a lot of synchronicity that occurred, and I’ve also noticed that generally my mood improves. Are you able to sense whether I’m being correct in my impressions here or if am I misreading?
ELIAS: Yes you are. Yes you are, most definitely, my friend.
I would express that when you are paying attention to your energy, when you are paying attention to what you are projecting – by paying attention to what you are doing – it allows you the freedom to actually generate what you want. And not only that, but you can actually see, you can physically witness and observe how your projection of energy draws to you what you want, for it draws to you what matches it. And even if you draw to you what you do NOT want, you can see that also by paying attention what type of energy you are projecting, that it will seek what matches it, and this is what you view as synchronicity.
It is a very natural automatic action, and it occurs continuously every moment of your existence. You are always projecting energy outward, and it is always seeking what will match it. And in that, as I have expressed many times, energy is not concerned with good, bad, right, wrong, comfortable or uncomfortable; it only seeks what matches it. Therefore, it is YOU that creates the intention that motivates it in relation to what you want or what you do not want. For, energy itself is not concerned with those factors; it only is concerned with what will match it. Therefore, you have the choice of how to manipulate that to project that energy that it will seek out what matches it in a manner that you want, or in a manner that is satisfying to you.
JASON: How does this relate to what you talk about as presence?
ELIAS: In what capacity of presence?
JASON: Well, in the past you’ve talked about most people not even noticing that they are present or that there is… Am I drawing a distinction where there isn’t any?
ELIAS: It is a factor, for in that, when you are generally paying attention to what you are doing and you are generally paying attention to what you are projecting, you are being present. But there is another aspect of presence, of being present in the genuine recognition of your existence, that you are not merely moving through this reality, or that reality does not merely occur around you.
You are actually a physical presence in it, and you are actually moving it and manipulating it. It is a matter of recognition of your own existence and how interconnected that existence is, rather than merely viewing reality as an action that is occurring all around you, but that you exist in that, and you are actually manipulating it, and you are interconnecting with all of it.
Every aspect of reality that you engage in any form, in any capacity, you have drawn that to yourself, you have chosen that, and it is not an accident. And it is not merely randomly occurring around you.
JASON: One last question that I had, and then I need to actually go. Back to Tibetan Dzogchen, which resonates a lot with me, there is a teaching or a practice on togal, or the “leap over,” and it involves gazes and seeing, I think, space open up. I don’t know if there’s anything you can say about that at all.
ELIAS: Yes, I would acknowledge that also. That is an exercise in expanded awareness in the recognition that your senses incorporate a very specific role in your existence within physical reality, but they also are designed to express in a very absolute manner, and reality is not absolute. Therefore, what you are speaking of is, in a manner of speaking, a practice to expand your awareness and not be entirely reliant upon the input of your senses, which express in a very absolute manner, but to acknowledge the input of your senses but also to recognize that there is more to your reality beyond what your senses input.
JASON: Okay. Well, thank you very much, Elias.
ELIAS: You are very welcome, my dear friend.
JASON: I really appreciate it, and I hope to speak with you in the future.
ELIAS: I shall be greatly anticipating of that, and I would be tremendously encouraging of you in your journey and your adventures.
JASON: Thank you.
ELIAS: To you, my friend, in tremendous affection and in great lovingness, au revoir.
(Elias departs after 57 minutes)
Copyright 2012 Mary Ennis, All Rights Reserved.