Sunday, August 2, 2009 (Private)
Participants: Mary (Michael) and Lynda (Ruther)
(Elias’ arrival time is approximately 12 seconds.)
“The Common Session”, Part 1
ELIAS: Good morning!
LYNDA: Good morning! I thought we would have a common orientation session this morning, Elias.
ELIAS: Very well.
LYNDA: I’m going to try to stay on one question at a time. Feel free to prompt me for examples, if you want to, and help me stay on track. I’m happy to do this now because I think it’s overdue. I want to get information out there.
So, with that in mind, how are we common types exploring this wave in difference to the soft and intermediate orientations? I know you gave a brief overview in Julie’s soft session, and I’m going to use some of her questions from the soft session for the common. Would you give a review of the differences and how we’re each exploring this wave, and then elaborate on the common orientation?
ELIAS: An overview of all of the orientations? For that has already been given.
LYNDA: Let’s specifically stick with the common orientation. I know you’ve described it as a lot of objective associations. I know for myself, I am easily overwhelmed with those thinking, thinking, thinking associations. Yet, as easily overwhelmed as I have been, especially lately in this wave, I find that I am able to snap out of it and empower myself faster than I’ve ever been before. I want to acknowledge that movement in myself but also look at the challenges of so many thoughts in my head. Is that typically what the common orientation is going through, pretty much?
ELIAS: Yes, to an extent. For being quite objective and being quite focused upon objective imagery but in a different capacity from the other two orientations, the challenge with the common orientation — which, as you are aware, is most individuals — is that this wave is intensifying any natural direction and expression. Therefore, in relation to the common orientation, common individuals pay attention quite strongly to objective imagery in many capacities.
Now; remember, objective imagery is abstract. What common individuals do, generally speaking, in relation to imagery, is in any given moment the common individual is paying attention to imageries outside of themselves as a reflection of whatever they may be addressing to or feeling or as validation or in relation to a direction that they may be engaging or even subject matters that may seem somewhat random.
A common individual could be, as an example, engaging in conversation with another individual in relation to some philosophical subject — or in relation to any subject that is not necessarily a direction that they are individually engaging, as an example. A common individual could engage a subject by watching a film or watching a play or reading a book or engaging a concert. These are actions that may not necessarily be directly associated with whatever that individual is doing in their individual direction and may not be associated with an issue that the individual is attempting to address to, but it is an action that they have engaged. Perhaps, in a hypothetical situation, the individual may be discussing their experience with engaging any of these different mediums, so to speak. How a common individual will very often engage objective outside imagery in relation to these actions is that they will notice some type of outside imagery that will support whatever they are discussing or that will validate whatever they are discussing.
As a hypothetical example, let us say that the individual may be discussing a story that they have been reading in a book, and let us say that this story is fictional. In this story, one of the main actions and characters of this story may be a horse that is of a reddish color. As this individual is relaying their experience to another individual in relation to this book and the imagery in the book, the individual may begin to notice several red objects in their environment. The common individual will connect with those objects, with that imagery, as some validation of what they are expressing, or they will view those objects almost as a part of the story, for they are connecting not necessarily with the objects but with the color, and that supports their expression. This is very common, for a common individual to include objective imagery as a supportive element to whatever they are doing.
Another hypothetical example could be that the individual may be experiencing some turbulence or churning within them and not necessarily immediately identify that. Perhaps that individual may be engaging some action within their kitchen. They may be generating an action of creating some type of beverage, and they may be using an appliance that you incorporate — a blender. As they are creating this beverage, they are watching the movement of the blender...
LYNDA: The churning, churning, churning.
ELIAS: ...and that may generate a clarity. As they are watching the blender, they recognize that what they are feeling or what they are experiencing is that churning or that turbulence, and the objective imagery is supporting that or validating that to them.
The challenge in relation to this present wave is that common individuals are so very focused upon objective imagery and that objective imagery is so very abstract, what is occurring is that rather than paying attention to one element of imagery — which is what common individuals are more accustomed to — you focus somewhat singularly upon your objective imagery: a single color, an action, an object. It matters not, but the focus is centered upon one facet of imagery that will support whatever the individual is doing.
What is occurring in this wave is that you are beginning to or have been noticing many aspects of objective imagery simultaneously. Rather than generating that natural ability to focus upon one expression of imagery, there are many, many, many imageries that are being noticed, and that becomes confusing. Rather than generating that familiar expression of support or validation of whatever the individual is engaging, there are so many facets of imagery that are being noticed, the individual is unsure of which imagery to pay attention to. Therefore, they are attempting to pay attention to all of the imagery and are engaging difficulty in deciphering or discerning which piece of imagery actually fits what they are engaging in the moment. Therefore, it becomes this cornucopia of imagery that is spilling all around them.
LYNDA: And a bit overwhelming.
ELIAS: Very much so! For what that triggers is the individual is experiencing extreme difficulty in assessing which aspect of imagery is the one that fits. Therefore, they are unaware of what to pay attention to. Therefore, they are paying attention to all of the imagery, and it triggers an automatic response.
Now; that automatic response, generally speaking, for a common individual is to begin questioning. Let me offer a simple, very hypothetical example. Let us say that a common individual is feeling somewhat unsettled but is not quite defining what they are feeling, and in front of this individual is a table. Upon this table there are fifteen different vases.
Now; the individual is not quite clear what they are feeling, but they are noticing that they are engaging some action and the individual is looking to their objective imagery to offer them some clarification, some supportiveness that will define what they are experiencing.
Now; these fifteen vases are all different. They are all vases, but they are all different. Each is a different color; each incorporates a different design. Some may incorporate pictures; some may be solid; some may be transparent. The individual is looking at all of these vases and becomes confused and is overwhelmed, for they cannot decipher which vase is the one that if they pay attention to will generate that support and that validation. Which imagery, which pattern, which color? Which picture is the one that will generate that moment in which the individual viewing the image will snap, in a manner of speaking, and generate that knowing and will generate to themself, “Ah, this picture, in this color, upon this vase, in this shape is the one that matches what I am experiencing,” but they cannot discern that. Therefore, they remain with the fifteen vases.
Now; the automatic action that begins is the individual, not generating the ability to discern, begins to view each vase, begins to analyze each vase, taking into account each shape, color, design, image, picture, all of it.
Now; this beings to trigger confusion. To combat, in a manner of speaking, that confusion, and in a greater attempt to single out the one, the individual begins questioning themself and they begin thinking. They begin to analyze inwardly: what am I feeling, what am I doing, what matches which of these vases? Therefore, they begin analyzing and thinking and thinking, and that process of thinking and thinking and attempting to decipher what they already do not quite understand and are reaching for that objective imagery to support becomes more and more confused and becomes more and more important. The process of matching becomes more important, which they seem to not generate the ability to do. Therefore, that triggers the discounting: why can I not match, what am I not seeing in my imagery to match?
Therefore, the more they churn that inward search, attempting to discover some missing piece, the real match — one of those vases. But the imagery is abstract, and when there are many examples of that abstractness, in actuality all of the vases match. But the common individual is accustomed to seeing one. There is some aspect of all of the vases that match, but that is too abstract.
LYNDA: So looking for a common thread, is that the idea?
LYNDA: Because I’ve been looking for common threads and I’m looking to...
ELIAS: All of the imagery in some capacity matches, but the difficulty is discovering the one that very much matches and creates that moment of recognition. Not that that one is not present; it is, but the distraction of the other fourteen is so great and so confusing and unfamiliar. For now, it is not, “Ah, I have moved through my room; I spied this vase; it matches. I understand its design, its shape, its image, its color; it matches.” No. Now your eye is moving to all of the vases and perhaps even beyond the vases to any other manifestation that resembles the vases in any capacity.
This creates an overwhelm and a significant confusion, which once again, in like manner to what I have expressed to all individuals in regard to this wave and in regard to orientations — when asked — the overwhelm is the unfamiliarity, the abundance rather than the singularity of whatever is being presented, the confusion in how to discern in a different capacity, and the automatic direction of turning that upon self.
LYNDA: That’s a big piece for all of us — me, of course. It’s huge. I’m paying attention to you saying be gentle. I’m doing my best — and I really do believe this about myself — to allow the confusion, actually, as best I can, but I see how quickly I discount myself for not getting it.
ELIAS: The other very significant aspect in this in relation to this wave is that it is a matter of communication, which contributes to the discounting, for you all are aware that this wave is addressing to communication in all forms. Therefore, you automatically begin to analyze: This is a communication. What is it? This is my method of deciphering communications, by viewing objective imagery which validates and supports whatever I am addressing to or whatever I am engaging in relation to communication. Now the imagery is so abstract and so vast I cannot isolate it. Therefore, I do not know what the communications are, and I am unsure whether the communication is an outside communication or whether it is an inside communication. I am unsure whether the communication is being presented to myself by some outside source that I should be paying attention to, or whether it is an inward communication of myself to myself. If it is an outside communication that another individual generates an expression, perhaps I should be paying attention to that. Or if I am walking upon my street and I am noticing many different actions and manifestations and this is my imagery, perhaps I should be paying attention to that. Or is it not an outside communication, is it an inward communication that I am presenting to myself? And immediately, the next analyzation is what am I feeling, what am I doing, what is occurring.
LYNDA: That’s a hard piece to connect. I’m right with you, and I immediately go there. I know what I’m feeling. I’m feeling, for the most part — and this is just me, and it’s a little extreme I understand — but I’m mostly feeling dread. I’m mostly feeling a mild malaise, ennui, almost sadness because I can’t figure out what’s going on. I’m feeling more isolated as a result of it and separated from myself, because I’m a person of faith. I get my personal challenge... Do you mind if I talk a little? (Elias nods)
I get my personal challenges. I understand the whole challenge of betrayal and fear, and I really have come through... I get it. It never goes away; it just gets shorter duration. I’m up for the challenge. This is different, because it’s on-going. This feels constant; it’s constantly with me. It’s almost like I don’t have the information in my body consciousness to deal with this. I am going to ask you if that’s a piece of this, because I don’t think I do. I’m trying to be good to my body. Literally, you should see me walk down the street going, “It’s okay; we’re okay. I know we’re feeling scared, and I know you don’t what’s going on.” So that’s information: we don’t know! But we’re going to find out! We just don’t know what to do next.
I’m gonna shut up and let you jump in here. I suspect, in talking to a lot of people, even many, many people outside the forum in the course of my day, are feeling the same way.
ELIAS: And what occurs in relation to the feelings is you begin thinking. You begin to analyze what is this, what do I do, how do I do. How do I change, how do I...
LYNDA: How do I receive? How do I be open? I can’t receive! Mary just said the same thing to me — she is feeling like she can’t receive. This isn’t even about orientation — it is about orientation — but there’s commonalities in all of us in this wave.
ELIAS: The imagery is different.
LYNDA: Yes, but not being able to receive, not knowing what’s going on, there’s common pieces there.
ELIAS: Yes, there are. There are aspects that transcend orientation that you are all experiencing in different capacities. And yes, the aspect of receiving is one, the aspect of connecting is another — connecting with other individuals, and more so, connecting with yourselves is another.
LYNDA: It’s a chore to even email sometimes, literally.
ELIAS: Motivation is being affected, and the reason motivation is being affected is that the two largest factors of receiving and connecting are being strongly affected. Therefore, what that triggers is a void of not objectively understanding how to generate those two actions. The reason that it is difficult and overwhelming and there is this aspect of not knowing how to regenerate those two factors is what I have been expressing throughout this wave, that what has been familiar to you does not fit any longer.
I have been expressing this for an on-going time framework, but with this wave, it is, in a manner of speaking, being inserted. This is no longer concept. This is NO LONGER an idea that you can play with intellectually or that you can conceptually express, “I understand that reality is changing and the old familiar aspects of reality do not fit any longer.” You have generally expressed that to yourselves for an on-going time framework intellectually, conceptually. This is no longer concept. This IS reality. You are experiencing it. It does not fit any longer. You ARE shifting, and this now is what I have been speaking to all of you of from the onset of this forum.
There WILL BE and there IS trauma in this shift, for there are aspects of this shift that although you can intellectually assure yourself that they are glorious and freedom-producing and empowering, that is the outcome that you have not reached yet. In the process, there are factors that are unknown, which can be likened to any other experience in your life that you were unaware of or did not incorporate the actual experience of — incorporating a vehicle, driving a car. You incorporated an intellectual and a conceptual idea of what it would be to drive a car; the car exists in your reality. Therefore, before you engage it, you can see it, you can identify its shape and its mechanism, but until you actually engage it, you are unaware of how challenging it can be to actually wield this extremely large manifestation.
LYNDA: That’s us, individually. Can I just throw something in here? As I said at the beginning of this session, as intense as this is, I am acknowledging that I’m able to reconfigure things faster because I’m so motivated to have less trauma in my relationships at work, in my relationships here, in my relationships everywhere.
I’m not going into Pollyanna mode with you; I’m just telling you that even though I’m doing that, it’s not going away. I’ll acknowledge that it’s less trauma. I don’t know how many other calmer people are seeing this, but my outside circumstances are stable. It’s all this inside stuff that’s going on. I don’t think I’m going to be a bag individual on the street any time ever, soon, at all. I see where the fear comes. There’s a collective fear going on, but I’m trusting that what you and I discuss that this stuff that’s going on with many of us is inside stuff. Do you still validate that?
ELIAS: Yes, but you are common, and what couples with what you are generating inwardly is imagery that is outward.
LYNDA: Right, which still validates some pieces for me. But I’m stable.
LYNDA: Otherwise, I really would be pfft!
ELIAS: But there are aspects that do not. You expressed to myself in this conversation that one expression that you assess to be constant or almost constant is dread. If you were to express to myself in relation to your objective outward imagery, “It does not match.” You would express to myself, “There is no match. There is no objective imagery. I am presenting myself with a plethora of objective imagery. I am viewing all of these different aspects of imagery, attempting to find the vase that matches.” Therefore, not finding the vase that matches, you view all fifteen vases, and you express none of these match, none of these are a validation, there is no validation; therefore, there is no reason.
LYNDA: Right, and there’s gotta be a reason! That’s big. So I’m losing my mind, and that’s the reason!
ELIAS: What is the dread is the unfamiliarity and what does not fit.
LYNDA: So we’re in the trauma of the Shift. Yes, you’ve been saying this is going to happen since the onset of this forum. We didn’t come this far to bail! Give me some hope here, Harry! We’re doing the best as I think we can.
ELIAS: The dread is the creature, the monster that lives in your head. The head-dread! (Grins, and Lynda laughs) This is what it is.
LYNDA: Head-dread! I’m actually encouraged to hear this.
ELIAS: It is the monster that is churning and growing and being fed and being encouraged in your head.
LYNDA: Let’s just take a couple of practical steps here to turn away. I keep thinking I’m doing that but obviously I’m not, because the monster’s still there. What do we do?
ELIAS: What do you do with your thought mechanism, with your thinking when you cannot fit pieces together? As a common individual, when you cannot fit the objective imagery with what is occurring within you and what you are feeling, what do you do with your thinking?
LYNDA: You mean after I’ve tried to figure it out and can’t, with my thinking? I distract myself. Is that what you’re asking?
ELIAS: How do you attempt to decipher, or in your terms figure out? How do you do that? You do that in your thinking. And what do you do?
LYNDA: I analyze what I’m feeling, I look around, and lately nothing matches. I figure I’m just going into betrayal mode again, and it’s exacerbated that my body consciousness doesn’t have enough information, and I repeat, repeat, repeat.
ELIAS: Which is an excellent example, what you expressed. For what you are doing is you are engaging the thinking, not merely in repeat but in past.
LYNDA: Then I project ahead into what if, which is just as bad.
ELIAS: Correct. But the what if is based upon the past.
Now; you expressed also in this conversation that you are a great individual of faith. Faith is another term for trust. Trust is an expression that only occurs in the present. Trust is an action and an expression that does not occur in past or future. It only occurs in the present, and trust is very strongly linked to what you believe in the moment. I am not expressing an identification of beliefs but what you believe in the moment. In the moment, if you believe that a piece of food is sour, is not good, you trust that believing, and therefore, it is. For you trust it, and you trust it strongly.
Now; believing, whether it be good or bad, is an excellent example to all of you how easy it is to trust and how strongly you do it. If you BELIEVE that you are not accomplishing, if you BELIEVE that there is some looming fearful dread that is about to swallow you, you trust that, and you trust it in the present. Therefore, the feeling is exacerbated and continues in the present. You are not feeling what you felt pastly. You are not feeling what you may feel futurely.
LYNDA: So much for my belief in the present and what the hell that means! It’s not esoteric, you’re right. So what do I do?
ELIAS: No, it is not esoteric. It is very real.
LYNDA: The idea of being in the present moment, it’s not cosmic la-la land.
ELIAS: No. Many, many, many, many times you are in the present but you are not aware of it. You are experiencing it, quite definitely. Are you self aware that that is what you are doing? No. The first aspect is to genuinely recognize that this monster lives in your head. It lives in your thinking.
Now; I very much understand that what I am expressing to you is simple but is also difficult, for this monster has very effectively and strongly attached its tentacles to your feelings. Therefore, what is the most difficult is detaching those tentacles from your feelings, recognizing that this is a monster that has been created in your head and not that it is not real — it is. It is a very real monster. It has intertwined itself in very realistic manners to your feelings, but it is not valid. It is not genuine.
Let us take away the term “valid.” It is not genuine. YOU are genuine. Who you are is genuine. I have expressed many times in recent time framework, this movement of discovering your identity and the purity of that and the genuineness of that apart from the attachments is a very difficult movement. This is an aspect of that. This monster that has grown in your heads is very much associated with those attachments.
If you were to create, draw a picture of this monster, what would be necessary to include in your picture would be forms of all of the attachments to what you thought of as your identity, as who you are. That is what your monster looks like, and that monster is in residence. In that, what do you do? The first action is merely to recognize that there IS a monster and that it is very real and that the more you feed it, the bigger it gets, and the more you feed it, the longer its tentacles become and the more intertwined they become with your feelings.
LYNDA: So taking an action of some kind to not dwell? Let’s talk specifics here.
ELIAS: It is not merely an action of not dwelling, for this monster has become quite invasive, and it is also not a matter of avoiding — which is comforting, I am aware. For when you are avoiding, if you can, if you allow yourself to avoid to the point of significant distraction, it does allow you to not pay attention to the tentacles. Therefore, you do not necessarily feel the tentacles as much or you may not feel them at all, momentarily.
But (17-second pause) know that what I am about to express to you, you will most likely not objectively understand yet. But believe, and therefore trust, that it is not a matter of someday you will, but that it is a matter of it merely is necessary to assimilate, and you do that without thinking. In that, you WILL understand. Not you will understand... (Recording ends)
(Recording ends after approximately 58 minutes.)
“The Common Session”, Part 2
(Elias’ arrival time is approximately 21 seconds.)
ELIAS: Good morning!
LYNDA: Good morning. I’d like to continue with your input on the common orientation’s movement within this wave of emotion/communication, and we’ll call it part two.
In our last session, the disk ran out and we continued for another ten minutes or so, and it was unrecorded. You mentioned during that time that assimilation is happening in the subjective and is beyond thinking, and we talked about trusting that. I’d like to continue and get some more input from you on how we common types can effectively loosen the tentacles of associations and attachments. I’d like you to sort of pick up where you left off last time, what we missed in that last ten minutes, if that would be possible. (Pause)
ELIAS: The difficulty is somewhat detaching from feelings and also not moving in the direction of analyzation and excessive thinking. Let me express to you, previously in other subjects in other situations, I have spoken of how strongly connected feelings can be with thought.
Now; in many situations, they are very intertwined. As I have expressed previously, many times when an individual moves into repeat thinking, the thought mechanism is not being offered new information to translate. Therefore, it is drawing upon old information. What it does is it rearranges old information in the attempt to be producing a new translation, for this is its function. Therefore, if it is not being offered any new information, it draws upon old information.
Now; your thought mechanism, although it is not entirely a physical action — contrary to what you think — it is very connected with your physical brain. Therefore, although the thoughts are being generated from a nonphysical aspect of yourself, they are also triggering activity in your physical brain. This is important. For your brain is a part of your physical body consciousness, and your brain incorporates the ability to tap into all areas of your physical body consciousness.
Now; your brain does not necessarily control all aspects of your body consciousness, but it does incorporate the ability to tap into any aspect of your body consciousness. This is an important factor, for memory is stored in your body consciousness. Therefore, also associations are stored in your body consciousness. In this, when you are generating repeat thinking, any thought connects to the physical brain and creates physical stimulation, and what that does is instructs the brain to access different aspects of the body consciousness, which include memory.
Now; attached to memory, besides associations, are feelings. When the thought mechanism cannot access new information to process and to translate, it automatically seeks out old information. When it does that, it attempts to rearrange the old information to be presented in the semblance of a new manner or new information, which it is not. What that does is it connects to the physical brain, the brain connects to your nervous system, your neurological system, and it seeks out memories that will match old information that the thought mechanism is accessing. When it does that, it taps into the memory, the association and the feeling. Now you incorporate the thinking, which has triggered the feeling and old associations.
In this, as we spoke previously, the difficulty is that you become somewhat stuck in generating old associations, feelings, that intensify and thoughts that are repeat thoughts. They are not new. In the combination of these expressions, what you are presented with or what you are left with is information that is not relevant, not valid and does not fit. That creates either a continued circle of thinking and feeling that becomes a trap, or it creates frustration and perhaps even anger, for it does not fit and there seems to be no manner to move around it.
LYNDA: You just described the “head-dread” pretty well. You forgot despair and depression, but we’ll just include them because that’s how I translate it. But to whatever degree it gets translated, that’s the explanation of what exactly it is. Wow.
ELIAS: Which, in that, you begin to notice yourself experiencing in manners that appear to be unfamiliar. You are feeling, but in that feeling, one aspect of the thought mechanism is grasping at any present information, which does not match the old information. Therefore, there is confusion and frustration but still no new information other than the acknowledgment of present information that does not match the old information and the feelings.
In this, there are different factors that occur. The individual expresses two main factors. One, this is not me. I do not do this. I do not understand, for this is not me. And the other, I am entirely unmotivated.
Now; the first statement is somewhat correct. The second statement is not. The “I am not motivated” is not correct. It is correct that you are not motivated in all of the old associations and actions, for they do not fit. Therefore, yes, you are unmotivated in relation to the old actions. Are you actually unmotivated? No. You are motivated, but you are motivated in directions that you are not acknowledging, that you are not paying attention to in relation to motivation.
You may be somewhat paying attention to what you are doing and noticing that you are generating different actions, which reinforces the first statement “this is not me.” You are not recognizing that there actually is motivation in that, that there is motivation in doing whatever you are doing now. But you are not doing what you were doing; therefore, the aspect of motivation is entirely discounted. You do not attach any factor of motivation to whatever you are doing. You do not equate that there is a motivation there to be doing whatever you are doing, for it is not what you were doing. Therefore, unless you are doing what you were doing, you do not equate motivation in that equation. Motivation is lost with what was.
LYNDA: So that’s a good thing, maybe, ultimately. It’s just that there are some extreme examples going on right now, as you know.
ELIAS: Yes. In that, there are many varying degrees and reasons. Some of the actions that individuals are engaging now — although yes, there is motivation with that, regardless that they recognize that or not — the individuals do not understand objectively enough yet to generate the ability to recognize that what they are motivated in now and what they are doing now is more genuinely themself, but not in a black and white manner. It is not ALL that they are.
You incorporate a statement with myself somewhat frequently of not wanting to throw out the infant with the bathwater. In the confusion of what is occurring in this transition, so to speak, individuals incorporate a tendency to move in black and white directions. If they allow themselves to pay attention to what they are doing and if they allow themselves to view some type of motivation — very well, I am engaging this action or this action, and I am motivated to do this but this is not productive — the automatic black and white is to discard the infant: “Very well, this is the new direction. It is entirely different. I cannot engage any of my familiar expressions.” This is what creates the confusion, the defeat, what you term to be the depression, for there is no sight of how to incorporate what the individual is doing and be productive in what they know.
The first statement of “this is not me” is correct and incorrect. It is correct, for it is not all of the attachments.
LYNDA: So it’s a blank canvas, almost, in a manner of speaking.
ELIAS: Figuratively. The “what I am doing is not me,” “this is not me,” (shrugs) in a manner of speaking, you are correct, for what you know as you are all of the attachments, and what you are moving into being is not the attachments. It is not correct in the manner that yes, it is you. This is more of the genuine you than all of the attachments.
LYNDA: I just need one piece of clarification right here. This will get back to the strong feeling which is distracting. Is it okay if I jump in here and get clarification at this point? (Elias nods) I can see this clearly in examples of other people close to me, what you’re talking about, but I’m having a little bit of a hard time, because my examples are so different and my imagery is so different. This dread thing inside of me is not reflected outside of me. You’re not saying that this dread is really me.
ELIAS: No. Very well, let me address to this. Be it dread, be it confusion, be it sadness, any of these FEELINGS, the feeling aspect — now remember, there is a difference between feelings and emotional compunctions — the feelings are being prompted in this action and are being generated in strength, very strong.
You are incorporating questions in relation to the common orientation; therefore let us move in that direction. As a common individual, what do you generate in relation to death?
LYNDA: Sadness — automatic. The loss of the energy of a friend, like Howard. Even if I don’t get to see him again, just knowing... Sadness, loss.
ELIAS: The loss of not seeing again, the loss of not interacting again, the separation — the FEELING.
Feelings can be expressed much more strongly when you do not understand an action or process that you are engaging or when you cannot explain it to yourself. This is the reason that I incorporate the subject of death, for death is a subject that for most individuals is very difficult to explain to themselves. You do not know what occurs, in your terms, on the other side or if there is another side.
LYNDA: And even though you’re living proof that there is another side, I don’t know that experientially.
ELIAS: Correct. In this situation, in detaching the attachments, the reason I continue to reinforce and express to you that you are not eliminating them — you are not forgetting them, you are not ridding yourself of them — the reason that I continue to express that is that the automatic response to what you are doing is that you are cutting off a piece of yourself. That piece of yourself, if you are cutting off, is left to wither and die. Therefore, there is the death.
The FEELINGS are intensifying more and more, for there is the fear of what are you moving into, which you cannot identify: who is the genuine you, which you are not aware of yet. What you are aware of that you did associate as you now is being viewed as the attachments to your identity that are being pulled away, and if they are being pulled away, they are being discarded. Therefore, that is you being discarded to wither and die. And what remains?
LYNDA: I don’t know, but that’s my thought process exactly this week. You told me to talk to myself, a mirror image of me, and the person I’m talking to is the dread-head. But it’s me and I created it; I’m responsible for it. I can’t kill it. I mean, I want to kill it...
ELIAS: No, no, NO!
LYNDA: I’m just telling you honestly where my brain went!
ELIAS: I am aware, and this is the point. When I expressed to you to speak to you, that mirror image of you, remember what I expressed to you. That mirror image of you, although it is the exact identical physical image of you, is all the attachments. Yes, it knows all of what you defined as being you previously, but it is all of those expressions. You are not.
LYNDA: Where’s my frame of reference here? I don’t have one yet.
ELIAS: Correct. If you are speaking to the image of you that is the conglomeration of all the attachments, where is the guilt?
LYNDA: Where is the guilt? Of killing something?
ELIAS: Where is the guilt, period.
LYNDA: It lives in the attachments.
ELIAS: Correct. Where is the fear?
LYNDA: Lives in the attachments.
LYNDA: So I’m looking at something outside of me, in a manner of speaking, that isn’t me.
ELIAS: That is all of the attachments of you, that physically appears to be identical to you, but that is all of the attachments, all of those associations.
LYNDA: So you’re saying that the feelings are the difficult piece to detach from. I’m going to speak simply here. I’m a feeling kind of person. I get scared; I get overwhelmed; I get freaked out; I go into dread in the middle of the night. It’s the feeling that I associate with this being so very real and because I don’t have a genuine me except... So right now, this is a challenge. You’re talking to someone who’s experienced, I’m sure with a lot of other people, the challenge of disassociating from my feelings. I push away, I guess.
ELIAS: It is a matter of discerning what are the genuine feelings that are accompanying an actual emotional communication and what are the feelings that are associated with attachments. Dread is associated with an attachment. That is not associated with an emotional communication. An emotional communication is a communication that is occurring now and that is identifying what you are doing now.
LYNDA: So the stomach, in the solar plexus, through here it’s tight. It’s anxiety-feeling; it’s tense. The feeling is physically in this whole area here. That’s the emotional communication?
ELIAS: Not necessarily.
LYNDA: The body restricting itself like that?
ELIAS: An aspect of it may be. It may be merely a simple communication not with that intensity of the feeling. It may be a very simple communication that what you are doing in this moment is allowing this overwhelming feeling that is attached to that image of you, not the genuine you.
(Leans forward, close to Lynda) In this moment, pretend, visualize, I am the image of you. I physically appear precisely and exactly as you do presently. (Elias sits back, pulls his knees to his chest and wraps his arms around his legs, presumably as Lynda is doing, and Lynda bursts out laughing) I am you. I am the attachments-you.
Now; you sit in your spot; I sit in this spot facing you. I am you. I know all of your associations, I know all of your feelings, for I am them. And energy is flowing. From here (Elias reaches out and touches Lynda), there is a stream of energy that is physically connecting from here to here (touches Lynda and reaches back to himself). Both bodies are connected by this stream of energy. This body (indicates himself) can flow energy to this body (indicates Lynda), just as that body can flow energy to this body. Therefore, the feelings of dread or terror can come from this body (indicates himself) and flow through that energy stream into this body (leans forward and touches Lynda). Is that your own emotional communication? No! Your emotional communication may be in this moment “a stream of energy is being generated and it incorporates a very strong feeling,” but that feeling is an attachment. There is your emotional communication.
The feeling that accompanies that emotional communication is so small and so overshadowed by the immensity of the other feeling of the attachments that you cannot distinguish. The feeling of dread, of terror, of loss, of being lost is that feeling of all of these attachments that you associate are being discarded and therefore are dying. They are not. What you are doing is merely moving in this transition to identify what are the attachments and what is genuinely me. The attachments are not disappearing but they are being recognized for what they are, therefore allowing you to generate the freedom of the recognition of you.
Now; there are other aspects that are involved in this process. One of the attachments that is exceptional strong — and I would express for the most part there are very few of you, very few, that do not incorporate this as such an incredibly strong attachment — and this particular attachment is and will be difficult to address to, to recognize genuinely, to understand genuinely and to let go of genuinely, this attachment is independence.
LYNDA: I would have said anything but that word! I thought you were going to say money, I thought you were going to say... I don’t know what I thought you were going to say.
ELIAS: This attachment is intertwined with any and every subject that you can possibly imagine.
LYNDA: Because it’s about control, it’s about individuality.
ELIAS: And it matters not. It can attach to money, to lack of money, to any subject — it matters not. I will express to you, as I did with our friends yesterday, what is the strongest expression that intertwines itself with independence? They move together as a hand in a glove: responsibility.
The more independent you are, the more responsibility you incorporate, and the more independent you are, the more you are responsible for whatever is in your charge, whether it be objects, whether it be structures, whether it be individuals, whether it be creatures, whether it be expressions. Any expression that you perceive to be in your charge, you are responsible for, and you are alone, for independence is separation. Independence is the moving away from. You do not generate independence TO; you generate independence FROM.
LYNDA: So let me ask you a question. I don’t feel dread, yet, because that’s such an overwhelming statement...
ELIAS: (Quietly and intensely) This is an encouragement, for this is your avenue to connect to what you are, to who you are. You are essence.
What is your essence name?
ELIAS: And who is Ruther?
ELIAS: Is it?
LYNDA: I don’t know.
ELIAS: Is that your association? Do you genuinely believe that? No — it incorporates another name, and if your essence incorporates another name, you automatically generate a separation. In this, you are independent of that. And independence, I will express quite genuinely, within your species is the jeweled prize.
LYNDA: You’re right, it is. For women especially, to be independent of, to be their own people... There’s a lot of facets of this thing.
ELIAS: VERY many.
LYNDA: I also know to be open and receiving is really important, and that’s not happening.
ELIAS: The more independent you are, the less you receive.
LYNDA: I am aware of that. Let me just clarify one piece. I like living alone. Is that a bad thing?
LYNDA: But that’s different from wanting to be independent. (Elias nods) That’s a preference I have. I hear you; I get the idea of no separation, that’s the best thing...
ELIAS: What is the opposite of independence?
LYNDA: Being not separated from, to be part of, to be included in, to feel connected to everything...
ELIAS: (Smiles and nods) The automatic response is dependence. But you are correct, the reverse of independence is interconnectedness, is relationship, knowing your value in relationship apart from the attachments. Independence encourages the attachments.
LYNDA: That’s big. My intent in this focus is an independently connected support or service expression, with meshing in there, too. I’ve always taken the independent part as thinking that I wouldn’t become dependent or subservient, that I would have my own choices, but it would be my desire to...
ELIAS: For dependency is what you define as the opposite of independence, which it is not.
LYNDA: All right. I’m just trying not to invalidate my whole intent here. It’s probably going to blossom into something I always wanted, I would imagine, to really serve from the heart and be a part of expansion and growth in other people’s lives and they in mine.
ELIAS: And genuinely recognizing your own value, and therefore recognizing that your value includes the entirety of your reality, that you are equally as valuable to the rest of your reality as you are to yourself.
LYNDA: But first comes that connection to self.
ELIAS: Correct, but also knowing that other individuals value you also.
LYNDA: I don’t always not know that. I am aware of that at times.
ELIAS: And so do many individuals, at times. The transition you are moving into now in relation to identity is that of knowing it continuously, not through the attachments.
LYNDA: I’d like that. Who wouldn’t, Elias? It seems like there’s a lot of information coming out from other people about this very subject matter, other learned people, and I don’t want to make gurus of anybody. I think that’s why I choose to be interactive with you, because you’re not a guru maker — unless all of us are gurus.
It’s a process, you’re right. That really stopped my train! That’s a big bunch of words. That is the biggest, hardest, most difficult thing to even look at, because it’s the prize of everything, independence.
ELIAS: It is the jewel.
LYNDA: I’ll tell you this, what I flinched at. Can I just tell you two flinches? The birds that I feed every morning, that I love to feed, the joy of doing it and knowing that I have as much money as I need to do it is replaced because what if something happens to me or what if I can’t do it anymore. I’m constantly thinking what if I can’t do this anymore, how will they live. It takes the joy away from it, but I love to do it. The same thing with my kitties, I adore their company and I’ve said to you before I love them almost too much. Nobody should love anybody so much. We love each other. What if something happened to me? I also feel like I can’t go that many places because of them, but that’s okay because I love them. So it’s kind of knotted up in responsibility for them but this great love, too, and a fear of loss.
I’m just identifying pieces for you there, and they’re probably good examples of how much I worry about things. I don’t want to; I want to trust while they’re in my life and their abundant communication... Is that okay for me to just say my antidote for what I don’t know at this point is, to the best I can in the present, genuinely appreciate my interaction with them and try not to project ahead about it?
LYNDA: I adore those crazy birds! They’re all over the place, and they’re an example to me every morning of abundance. So I guess those are the two things dearest to me. This is an interesting piece. I’m going to share this with Mary about the responsibility/independence thing, because I know she’s looking at her own responsibility stuff right now.
ELIAS: This will require significant unraveling.
LYNDA: That’s okay. It’s not like we don’t have a lot of time.
LYNDA: But I’d like to see a balance in it until we do know. I’m going to hang on to not being so black and white with it myself in terms of throwing the baby out with the bath water because I don’t understand. I don’t want to immobilize myself. I’d like to, in the night, listen to the small dog and be able to center myself and let it roll off me, the dread. I did that a little bit early in the morning — if you could just tap into me for a second — I was laying in bed feeling the dread and then I just thought to trust myself and relax. I was able to go back to sleep. So for now, do you suggest I just continue to relax and let the thing...?
LYNDA: Thank you. Thank you for this information. I’d like to have more common sessions. I hoping this evokes questions from the peanut gallery when it’s released. I would imagine common orientation people that are emotionally focused and thought focused and religiously focused and politically focused would like another layer of information related to our movement.
ELIAS: Very well.
LYNDA: I will present that maybe next time.
ELIAS: Very well.
LYNDA: Okay, my dear, dear friend. Maybe we’re not as far away from this as we think we are.
ELIAS: I would agree.
LYNDA: I keep thinking that. I just honor my own passion and everybody else’s to come this far. To not get what we came for, a connection with ourselves, that would be really a bummer, if we didn’t go for it. I’m going for it, and I encourage all the rest of us, too. Let’s just go for it.
ELIAS: Very well. I shall be anticipating our next meeting. In great encouragement and in comfort, my friend, au revoir.
Elias departs after approximately 56 minutes.
(1) The wave Lynda is referring to is the emotion wave in consciousness. Elias spoke about this topic for the first time at the group session in California, April 2008, Session #2482, and again in more depth at the group session in Vermont, October 2008, Session #2658.
(2) The soft session that Lynda is referring to took place in mid-May 2009. It has not, at this date (late August 2009), been published yet.
(3) Elias’ definition of “associations,” from Session 10/25/08:
“Association: an association is what you form or what you create in relation to an experience. You generate an experience and you create an assessment of the experience, which includes a judgment, good or bad. Once that association is formed, it generally remains with you. Yes, it does involve many of the elements that you have described, but simply and clearly, an association is the assessment that you generate in relation to an experience that includes a judgment.”
And later in the session, in further explanation:
“You may have an experience pastly in which you were interactive with another individual and you may have felt invalidated in a particular type of scenario, and you may present yourself with what appears to be a similar situation. The imagery may be very different but it appears to be somewhat similar, and that association automatically comes into play without you thinking of it. It does not require your thought mechanism; you feel.
“What you feel is the association. You think you are feeling in relation to what is occurring presently, but for the most part what you are feeling is that association, which is automatically being expressed, and you are not even identifying it. It is so present with you that you do not even notice it. Therefore, you think you are reacting to this moment and what is occurring in this moment. You think you are being present and you think are being in the now, but your indicator is where your attention is. That was your clue, that you are focused upon what the other individual is saying or doing, and it is bothersome to you. The reason it is bothersome to you is that already an association has been expressed and is present.”
©2009 Mary Ennis, All Rights Reserved
Copyright 2009 Mary Ennis, All Rights Reserved.