Shifting in Relation to Identity
“Shifting in Relation to Identity”
“Intrusiveness to Other Focuses of You”
Sunday, February 2, 2009 (Private/Phone)
Participants: Mary (Michael) and Katrin (Duncan)
(Elias’ arrival time is unknown.)
ELIAS: Good afternoon!
KATRIN: Good afternoon, Elias. How are you?
ELIAS: As always, and yourself?
KATRIN: I am a bit irritated; Michael doesn’t feel very well. I’m not sure if we should go through with the session or not. I’m not sure, but she says she will do it.
I want to talk about two dreams. One has my grandson playing in the background, and my partner and I walking along a riverbed at low tide. Along the wall sits an angler. My partner spots a large crystal blue fish in the mud and catches it and lets it go again very gently. He tells the angler out of curiosity and excitement about the fish, and the angler sprints to the fish and catches it. When my partner has the fish, the animal is calm, but as soon as the angler holds the fish, it fights for its survival. I am a bit upset by the sight of it.
A blue fish could mean your energy. The difference in handling the fish between my partner and the fisherman might be a symbol of pushing or allowing energy. The same night, before the dream, I had a talk with myself, but I’m not sure if I was awake. It felt like it. It was about money and the value of things, in the sense that it matters not how much things cost. I explained to myself that if I really wanted a piano to play, I wouldn’t think about the price very much. The value has nothing to do with money. I’m not sure how to express it. If you ask yourself how much something costs, what you really want, you already oppose yourself. It’s about trusting that you can have it. What the connection is to the dream, I don’t know.
ELIAS: The connection to the dream is you generating an evaluation in regards to value and how YOU view value, how you are beginning to perceive value differently, and in that, recognizing that other individuals continue in the direction of the prize, so to speak, the object and what that is worth, rather than what their own comfort and what their own expression and creativity is of value and what that is worth.
It is a recognition of the difference in how many other individuals perceive in somewhat of a continued camouflaged manner. Just as with the fish, your partner is recognizing the value of the action that he is engaging and the pleasure that he is deriving from that action, and the other individual is perceiving the value in the object of the fish being the prize, rather the value of the enjoyment that he derives from engaging the action of the sport, so to speak — which would be the same in the example of the piano. The value is in the pleasure that you derive from engaging your creativity, not the value of the object.
KATRIN: Thank you. I had another dream: I’m in the office where I work a couple of days a week. I suggest to my colleagues that we cook up scrambled eggs for lunch. Then I find out that we don’t have any equipment for it, and so I suggest we buy a cooking plate and a frying pan. My colleague suggests we cook the eggs with the espresso machine. There is somehow trouble outside the office, and I go out and come back with huge flags which I believe belong to an Arabic group. The flags are white with a blue coat of arms on it. They don’t look Arabic at all. My colleague and I want to join the action in order to report on it for the magazine we are working for. We go on a boat where people are treated for their wounds, but there aren’t any people with wounds. I fear the people on the boat belong to an Arabic country, but they have Northern European features and I am slightly irritated. I have to leave the boat, and I somehow wade through the water to get on it again. Again, there are flags of the same color and emblem. This dream wakes me up and I can’t go back to sleep again. I get up and feel quite uncomfortable.
My impressions are that the flags could be your energy. The symbol of the espresso machine and cooking eggs with it seems to be an indication of change of perception. The inclusion of the Islamic elements puzzles me a bit.
ELIAS: The inclusion of the imagery of the Arabic factor is one of significant difference and unexpectedness, therefore also unfamiliar, and in that, presenting to yourself what you view as what would be an expected scenario — you are informed of what you will be engaging, but when you arrive, that is not the situation. Therefore, it is unexpected, and in this, being very unfamiliar and being very different, that creates an automatic response of irritation.
This is not unusual, but it is a significant factor to pay attention to, for this is a strong potential to be actually occurring — not necessarily in that particular imagery — but in different types of experiences in which the unexpected is presented. There is significant potential for automatic responses of rejection of the unexpected and the unfamiliar. Therefore, that can trigger an irritation or frustration in not wanting to engage the unfamiliar, the automatic response of wanting to retreat from that.
Now; in this, what is occurring — which is also associated with this present wave and is beginning to be affecting of many individuals, especially individuals that are offering themselves considerable information in relation to shifting — one significant piece of shifting in being more self-directing is associated with stripping away many of the veils of association of outside influences in relation to identity.
Now; this is a significant movement, for what is very unfamiliar is to actually move into a recognition of your GENUINE identity that is not associated with past experiences or with outside influences. What is meant by that is a movement into a genuine remembrance of your genuine individual identity apart from your experiences and apart from all that you have learned or all that you have been taught in any fashion, not merely in relation to school but all that you have been taught in any capacity, and a new recognition of identity that is purely and solely you.
Now; ultimately, you will recognize that this is very beneficial and extremely liberating, but initially it may be confusing. It may be overwhelming. It is very likely and understandable that the initial automatic response would be to attempt to reject and to recede from moving into that experience, for it is very unfamiliar, and it brings with it, temporarily, the unexpected.
KATRIN: I’m having a personal experience when I listen to you. For quite a time, I have much less energy. I can see how I project this. Many things go much easier than before and I feel how I trust other people more and I trust myself more, but at the same time, this lack of energy, and I’m so exhausted by one thing — bodily. I feel like there’s a bottleneck inside. I want to squeeze energy out. I just want to be free of this. I’m mentally clear, but my body is tired. I need a lot of rest, but I can’t sleep because I am mentally alert. I think this belongs to what you said, to accept that the body consciousness has to adjust to it, but on the other hand, I can feel I can’t withdraw; it’s not possible for me. I just want to experience it.
ELIAS: Yes, I am aware, and I would express to you that you are one of the individuals that is engaging this process now. I am aware that in the initial throes of this process, it can be difficult, for there is somewhat of a struggle, in a manner of speaking. For you incorporate a tremendous desire to move into the experience of this genuine liberation and discovery, but there is also the physical aspect of it, which you create in body consciousness. Other individuals may create it somewhat differently, but that can create a challenge.
I can express to you that it is temporary and that the most effective expression to engage is to listen to your body consciousness and move with it, and in that, engage actions that can quiet your thought mechanism and that can calm your alertness, so to speak, which that may be expressed in any manner that is individually calming to you, which may be meditation. Yoga is very effective and does not require tremendous physical exertion and can be soothing in relation to calming that alertness. Not that being alert is bad, but it can also be at odds at times with the body consciousness and with what the body consciousness is expressing that it requires.
KATRIN: Very often it is quite exhausting at the moment, and I look tired and I feel tired in the body. I take it as you said, it is temporary, and as I am used to communications with my body consciousness, I thank you. I will take your guide and do a bit more yoga and try to meditate again. It will pass! (Elias laughs)
I have a short question about dreams again. I am aware at the moment of two different dream recalls. In some of the dreams, I’m just observing and will eventually recall the dream the next morning and I’ll begin to translate the imagery. But I’m now aware of dreams where I already assess within the dream what I’m experiencing. There is no necessity for me to translate the dream imagery the next morning; I know already. The dream is as it is, a similar experience to waking state when you experience something and just let it go at the time. There is a noticeable difference in feelings about these different types of dream recall. You might explain to me the difference. My impression is the experiences from the waking state and sleeping state are getting somehow blurred. There is not that rigid separation anymore.
ELIAS: Yes, I would agree.
KATRIN: These dreams are very... I don’t know whether I am awake or I am asleep, and this is something that’s happening more frequently now. I shouldn’t be bothered about it; I take it as it is! (Elias laughs)
Now comes a bit about my body consciousness. I have a time where I allow myself some communications in any direction. I don’t give it a specific direction, and I have communications coming up that I would like to have some explanation from you. These communications are often related to your first set of sessions for the forum, where you express fundamental new directions for us, what can be possible for us, how we can perceive differently. The funny thing is, I haven’t read those sessions for a long time, but somehow what comes up reminds me of those sessions you gave before.
One of the communications is there aren’t successive moments; there is changing importance in the line of vision or viewing direction. Every action has its own identity, and the experiences come into awareness when giving them importance through attention, and you move from one importance to another. Let’s say you read a book and then you start to write or do dishwashing. But the you who is reading continues to do so, but another aspect of you turns to writing because of an impulse to do so. You only recognize what is important in that moment and keep no attention to the reading you. The book you read is not remembered in your brain. The book has been created in another time framework and so with attention you tap into this memory and therefore give it importance, but somehow one has assimilated the contents of the whole book at once. What do I generate here? For me, it is not the same experience when I remember other focuses of mine. I feel a difference here.
ELIAS: In what capacity?
KATRIN: There is a wideness involved when it came up for seeing me do several things at once, but I didn’t have to care about it because I wanted to focus on writing. So I said the other me will continued to read, and somehow it’s tapping into knowledge that is always available to me. If I want to go back to it, it’s fine. I was quite (inaudible).
ELIAS: And what is your association with this in relation to other focuses?
KATRIN: When I want to have some experiences of information from other focuses, it is not attached. I am more an observer. But this experience, I had the feeling of being more than I can see, which I have not with the other focuses.
ELIAS: Which that is understandable also, for this is another facet related to the identity.
Now; eventually, your awareness of your identity will in part include other focuses, that is if you are choosing to generate an interest in other focuses. But the initial and the main movement into recognition of genuine identity is associated with your identity in this focus as the individual that you are, and the recognition in a different manner of how strongly your guidelines are attached to your identity, more so than your experiences and more so than what you have learned, and that the genuine expression of YOU as an individual in your unique identity is associated with your guidelines and therefore your perception, but as I express, stripping away the influences of past experiences or what you have learned, therefore being aware of the genuineness of you and what it is that comprises that.
Therefore, although your other focuses are you as essence — and in that, indirectly you do incorporate all of their experiences — in a more direct manner, you do not, for you are your own unique individual manifestation which incorporates its own individual identity.
Once you move more and more into the recognition of your own genuine identity, that creates this liberation from past attachments in which subsequently you can move more into the experience of being you and being essence, and therefore expand that identity to encompass the other aspects of yourself, such as other focuses of yourself. These are all elements of dropping these veils of separation. In that, it would also thin those veils of separation in relation to other focuses of you that are not a part of this particular dimension.
But the first phase, so to speak, of this part of shifting is to genuinely connect to your individual identity. What you are experiencing with yourself is indicative of this phase, so to speak, of shifting in relation to identity, being aware of yourself and being aware that each moment of your existence is an outcome in itself and is not necessarily sequential, and that it appears sequential in relation to what you pay attention to. You are correct. In this, also, you are genuinely beginning to understand and recognize the experience of engaging many actions simultaneously, which generally speaking, until this point, most individuals are not aware of how many actions you are actually engaging simultaneously, for you focus your attention in singular directions. Therefore, whatever you are paying attention to — you are correct again — that is what is important to you in a particular moment. But in recognizing that your attention is so very flexible, you are beginning to recognize and understand what I have been discussing in relation to importance.
Now; what will also begin to become more real and more evident and more understood to you is what I have been discussing in relation to real and valid. For, all of your experiences are very real and the associations that you generate in relation to your experiences or what you have learned are very real. But in relation to your individual identity, many of those may not be valid. They may not be relevant to you.
KATRIN: I have a question here; I understand you are aware of the question. Sometimes I have a feeling about my own identity, but in being the observer of other focuses’ experiences, I think there’s one point that hinders me from experiencing them more freely. I have the feeling about being intrusive. I have already the feeling of being intrusive when I go to somebody’s desk and have to search for something like an eraser. Could you help me with what is the difference in being intrusive and just doing what is necessary, in the sense of opening a drawer and getting something? I feel a hesitation to do that. I know it has something to do with the focuses that I draw, but I don’t want to go too far as I feel I would disturb them.
ELIAS: First of all, one significant factor is intention.
Now; I am aware that at times an individual may not necessarily incorporate an intention to be intrusive, and it may occur, regardless. But there are also indicators in that type of situation. I will express to you one factor that you can trust and that you can, in a manner of speaking, depend upon, and that is reflection.
Now; in this, if you are engaging an action such as your example, moving to an area that is occupied or possessed by another individual and you are attempting to find an object and you engage opening a drawer that you assess does not belong to you, the first element is intention. You are not intending to be intrusive to the other individual; you are not intending to take away from the other individual. You are merely engaging an action that in the moment you perceive to be necessary. Therefore, this is not intrusive.
In that scenario, let us express if there were a potential that you could be unintentionally being intrusive, in that situation it would be more associated with other events and experiences that you may have been engaging within a relative time framework, in which your energy is continuing to be engaged with the other scenarios and you unintentionally express that type of energy to an individual that you are not actually directing it at. Are you understanding thus far?
KATRIN: Yes, I do.
ELIAS: Very well.
Now; in that situation, you will surprise yourself, for you will present yourself with a reflection of the other individual either being defensive or accusing or generating some type of opposing energy that would be a response to a threat. That will be your immediate indicator that you unintentionally generated an energy that was somewhat intrusive, and you can address to that in that moment by recognizing what actually was occurring.
Now; in relation to other focuses, this is somewhat different. For in the experience with other focuses, generally speaking, individuals either engage them in the capacity that you expressed, in being an observer, or they engage them by projecting in a manner that allows them to move into the actual being of the other focus.
Now; there is another action that an individual can engage, and this action would be the one action that could potentially be intrusive.
Now; that would be an individual engaging their empathic sense strongly, in which they would merge with the other focus, be experiencing the other focus, but continue to be aware of their own identity.
Now; in that situation, it could be easy to generate intrusiveness. The reason it could be easy to engage intrusiveness is that you can easily no longer be an observer, for you are merged with the other individual but you continue to maintain an awareness of yourself. In that, you can manipulate energy, as you are merged with the other individual, and in doing so, you can create influences of the other individual that do not belong to the other individual. As a hypothetical simple example, you could influence the other individual to generate an action of consuming some type of food that you enjoy but that the other individual does not consume.
Now; this may seem to be an unintrusive action, it may seem to be inconsequential, but you may not necessarily be aware of all of the aspects or all of the creations of that individual, having briefly merged with that individual. Perhaps what you enjoy consuming and what you influence as a choice, the other individual may actually be confused but consume the food, and the other individual may be creating some type of reaction to that food which could be damaging. That is a scenario in which you would be being intrusive, for you would be influencing the other focus to engage an action that they would not necessarily naturally engage.
KATRIN: Where is the difference? For example, I want to seek experience using the empathic sense from being a tree, just a tree, where I felt like a tree and I could see from the tree’s point of view how it feels to be a tree. It was a beautiful experience. This I could do with another focus without being aware of my focus. Is that what you mean? I couldn’t get the sense of “you can be the other focus.”
ELIAS: Yes, this can occur temporarily. It would not occur for an extended time framework, and I will also express to you that it is somewhat rare that an individual would allow themselves that type of openness that they would actually experience that. What would occur is that the individual would temporarily disengage from their individual identity. This would be an action of moving the attention so fully and so completely that the attention is removed from their present focus and moved to another focus.
Now; in that situation, in the awareness of the individual, they would incorporate no awareness of their previous self.
KATRIN: That’s not the direction I want to go in. I have a feeling that’s not my direction, anyway.
ELIAS: I would agree. But in that, what you would do is you would project all of your attention to another focus and therefore be the other focus, and you would incorporate no awareness of yourself in this focus.
KATRIN: I have to listen to it again. I somehow block myself from certain experiences because of that automatic assessment.
ELIAS: I would express to you that in the manner that you connect with other focuses in being an observer, it would be very difficult for you to be intrusive. It would require you intentionally wanting to be intrusive.
KATRIN: I wouldn’t worry about that. I don’t have that intention at all! Thank you. (Elias laughs)
I’m getting more and more aware of the sense of smell and odors. We talked about it in the past as energy deposits either of me or other individuals or disengaged individuals. Lately we have discussed that I am engaging a certain aroma as an indicator of changing perception. Smells seem to be a communication. Very obvious: when I cook fish, the whole family knows in advance what’s up for dinner. This might be with smells which seem to come from nowhere also.
I have an example. Recently, I noticed that two of my friends leave behind or are surrounded by a certain similar odor which lingers in my house or on me after their departure. The intellectual explanation might be that they use similar cosmetic products. I checked and this is not the case, which left the impression that this smell, which I like, is for my information about our connection in other focuses. Could you tell me more about the quality of smell, scent, and whether my impression in regard to my friends is correct? I tend to associate that scent could be replaced by color. Some people use smells as their communications, others see colors instead.
ELIAS: Yes, you are correct.
Now; I will express that this can be influenced by your connections through other focuses shared, but in actuality, what it is is a translation of that individual’s energy.
Energy can be perceived in many, many different manners, and it is not merely experienced by feeling. In this, your recognition or your translation of an individual’s energy through smell can be enhanced in relation to the number of shared focuses that you incorporate, for that creates more of an ease for you to be more open to the other individual’s energy. In this, what you are discovering are new manners in which you recognize the other individual’s energy and the connection of it even if you are not continuing in physical proximity, that the energy remains connected. You are presenting that to yourself in a more tangible manner, a more obvious manner, one that is easily noticed and is almost physical.
KATRIN: The interesting part is that both of them get slightly on my nerves, but I still want to see them. This recognition of the certain smells around them, I notice makes it easier for me to continue in this relationship. There is somehow a pull to them which I couldn’t explain, but somehow it’s not that important any more that they get on my nerves. I find my way around that to direct myself. They have provided me with information about myself, too, and this action has been initiated by recognizing that I like the smell of them.
ELIAS: Yes, which is quite efficient, I would express to you. For in this, once again you are recognizing a value not in a thing, but in a different manner. You are recognizing value in connection, and that is more important than the value of the thing. Therefore, even if the thing incorporates a tendency to irritate or annoy you, that becomes unimportant, for what is more important is the value that you express and experience in the connection.
KATRIN: I can see that now. Quite efficient, that!
ELIAS: I would agree!
KATRIN: I think my irritation at the beginning was again that I believed I was being intrusive to Mary to have this session, but she said she wanted to have it. I feel much better now.
ELIAS: Very well, and remember, when you are engaging with another individual, you will know if you are being intrusive, for you will reflect that. Therefore, trust yourself that you are not being intrusive if you are not reflecting that.
KATRIN: Yes, I will remember. You explained that very clearly to me at the beginning. Thank you so much! I’m glad to have this session. I was looking forward to it.
ELIAS: Very well, and I shall be anticipating our next conversation also. I shall be offering you tremendous encouragement in this new movement, my friend. In great lovingness and tremendous affection to you as always, au revoir.
KATRIN: Thank you and au revoir.
Elias departs after 57 minutes.
©2009 Mary Ennis, All Rights Reserved
Copyright 2009 Mary Ennis, All Rights Reserved.