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Monday, March 04, 2002

<  Session 1024 (Private/Phone)  >

ďNatural Expressions of the Common OrientationĒ

ďExample: Expressing Outwardly But Also Focusing on SelfĒ


Participants: Mary (Michael), Shahma (Fiona).

Elias arrives at 1:46 PM. (Arrival time is 22 seconds.)

ELIAS: Good morning!

SHAHMA: Good morning!

ELIAS: Welcome!

SHAHMA: Thank you! Iím so happy to be talking to you today.

ELIAS: And how shall we proceed?

SHAHMA: Well, I guess first off I would like to know what my essence name is. (13-second pause)

ELIAS: Essence name, Fiona (fee OH nah).

SHAHMA: Fiona?

ELIAS: Correct; F-I-O-N-A.

SHAHMA: And what about my family and alignment?

ELIAS: And your impression?

SHAHMA: (Laughs) That is so funny, because I was thinking, ďOh, I donít know if I want to venture,Ē because I feel several of them. I think probably my family would be Sumari; alignment, I donít know, maybe Tumold or Vold?

ELIAS: Vold.

SHAHMA: Is alignment?

ELIAS: Yes.

SHAHMA: And family?

ELIAS: You are correct.

SHAHMA: Okay, that explains quite a bit! (Laughs, and Elias laughs) And what about my orientation?

ELIAS: Orientation, common.

SHAHMA: Am I a final focus?

ELIAS: Yes.

SHAHMA: Iíve been having these experiences... It seems kind of strange to me that Iím common, and in other ways not. I think because of my tendency to be so inwardly focused, I spend a lot of time with myself. Iíve put myself in a position Ė although Iíve had long-term relationships and Iíve had four children Ė Iíve put myself in the position of being somewhat of a hermit. Iím wondering if Iím avoiding intimate relationships. I know they sort of frighten me at this point. (Laughs)

ELIAS: I may express to you first of all that this type of expression of generating time frameworks of aloneness is not unusual in association with the common orientation. I may express to you, this may be quite unusual and conflicting were you to be incorporating the soft orientation, but individuals that incorporate the orientation of common do many times generate this type of expression in aloneness with self.

What defines more obviously the common orientation is how you interact with yourself and your world. What is meant by this is that individuals of the common orientation generate outwardly. They express their energy in a manner in which they project outwardly to create objective imagery that they may view what they are creating or what they are generating.

As example, a general expression with common individuals is to be expressing value in productivity in generating outward manifestations. The reason that this is valued by these individuals is that this provides them an avenue in which they may physically view imagery which reflects what they are creating inwardly.

SHAHMA: That makes sense.

ELIAS: Now; this is not to say that individuals that incorporate the orientation of common choose to be interactive with other individuals continuously. They do not. You may be interactive with other individuals in some time frameworks, and in other time frameworks you may choose not to be. Many individuals of the common orientation actually incorporate a considerable time framework with themselves generating what they want and concentrating upon their own expression of productivity.

Whereas, individuals that incorporate the orientation of soft may generate time frameworks in which it appears surfacely that they are creating an aloneness or isolating themselves, but in actuality they continue to be interactive in some manner with other individuals. For individuals of the soft orientation generate much conflict if they are NOT continuously interactive.

SHAHMA: And I donít feel that way at all.

One of the main things that has, in this focus, continuously, partly, caused me anguish is wondering what Iím doing here. When I was 14 I suicided, and it was very deliberate. It wasnít like the cry for help or anything, it was definite: ďOk, Iím outta here. Iím just gonna...Ē And of course, my mistake was thinking that I was just going to cop out and take a long nap. (Laughs) But that was a long time ago, that was when I was 14, and the doctors all said, ďYou had enough to kill 10 people, and normally you shouldnít even be here!Ē And I was very pissed off when I discovered that I was still here.

Ever since then itís like this continuing quest of ďwhat am I doing here?Ē Iím not exactly sure what my intent is. Lately Iíve had these experiences of oneness, of not being separate with things. Iíve been wanting more of those experiences and... I guess Iím getting myself confused here. (Elias laughs) But Iím still having this ďwhat am I doing here?Ē

I have these incredibly inward passionate experiences and these experiences of not being separate from people and this kind of blending feeling. But Iím not sure how that all applies and how it applies to the fact that Iím aligned with Vold and...

ELIAS: I am understanding.

SHAHMA: I am SURE you are! (Laughing)

ELIAS: Ha ha ha! And shall I offer you an explanation?

SHAHMA: Okay.

ELIAS: Now; recognize that this explanation applies to you individually and is not associated with final focuses in general. But in association with you individually in this focus, you have quite intentionally, in your terms, failed your attempt to be disengaging, to offer you your opportunity to continue within physical focus to be allowing yourself to move your awareness in an objective manner, which is expressed, in a manner of speaking, more slowly, therefore offering yourself a clarity in your movement rather than engaging this action of disengagement and thrusting yourself into an expression of transition in simultaneousness.

Now; the purpose of this action was to allow yourself an inner recognition that the action of disengaging intentionally in those types of situations in relation to suicide does not generate the type of expression that you expect, for in these types of choices, generally speaking the only action that you incorporate that may appear to be different than what you are generating within your physical focus is that you shall move into a nonphysical expression of it. But even that may not necessarily appear to you and be recognized by you immediately, for you shall continue to generate an objective awareness. This aspect of transition Ė which in actuality it is an aspect of transition Ė merely continues to generate the same appearance of reality as you generate within your physical focus. Therefore, as I have expressed previously, you may move to another area of consciousness, but you are bringing you with you. (Shahma laughs)

Therefore, as you bring you with you, you continue to generate what is familiar to you, and what is familiar is the appearance of your physical dimension and your physical reality which is generated all by your perception, and your perception is a function of your objective awareness. As you continue to incorporate your objective awareness, even nonphysically in these situations, you continue to generate a perception which creates a physical reality which appears to you to be just as solid as that which you engage now, temporarily. Eventually you do recognize that you are not actually interacting with other individualís energy expressions, you are merely interactive with your own, and you shall eventually notice inconsistencies in the physical reality that you are creating, that it shall not entirely match the actual physical reality which you have disengaged from.

But the point is to be allowing yourself an appreciation of you as essence in a physical manifestation in this physical dimension and therefore to generate an ease in movement into transition in nonphysical areas of consciousness. If you do not know how to direct yourself now, what is there that suggests to you that you shall automatically know how you shall direct yourself in nonphysical areas of consciousness? You shall not miraculously incorporate this wondrous remembrance merely in creating the act of disengagement.

This physical dimension is merely another avenue in which essences as consciousness choose to be exploring themselves. For, this is the continuous action of consciousness in itself, to be continuously folding in upon itself and exploring every avenue that it may create, every expansion that it may generate. This particular physical dimension is highly complex and offers you a tremendous diversity in exploration in countless manners. Therefore, it is an immense playground!

In this, as a final focus, in your individual exploration in this focus, you have offered yourself an inner knowing of the importance of exploring self to the point that you genuinely express an appreciation of all that you create and of all of yourself, prior to your choice of disengagement. As you disengage, other focuses of your essence disengage also, for as the final focus you incorporate a position that expresses a choice of essence, not merely the choice of the individual attention. But as all of essence, the choice to be disengaging is a choice to disengage interaction and participation in this physical dimension entirely as essence, that all of your attentions shall be removed.

SHAHMA: So all of the focuses?

ELIAS: Correct. Therefore in recognizing inwardly this action, your choice of your exploration to be beneficial to yourself as essence, incorporating ALL of these focuses, has been to continue exploring you to discover the genuine appreciation of self, which ripples within the consciousness of your essence and is affecting of all other focuses and therefore offers energy to all of your other focuses in their expression of transition.

Therefore, why are you here? You are here to be exploring, to be folding in upon yourself and generating a genuine knowing of self and appreciation of self, which offers energy to all of your focuses as an ease into nonphysical transitions.

SHAHMA: Iíve always had the feeling ever since I was 14 and I realized that I was still here Ė after I got over being pissed off Ė it occurred to me that I canít really just cop out, so to speak, and I need to be understanding myself while Iím here. I need to be getting through things; I need to be working on my beliefs. Itís actually, in some ways, well, in all ways I guess, itís been a very important aspect of who Iíve been in this focus, but also Iíve had a lot of struggle with it. I know this has to do with my beliefs, but I have this tendency to feel like I need to be improving myself all the time, that I need to be more compassionate and more... (Laughs) You know, I want to be this great awake compassionate being! Part of me knows that I already am, and yet I have this intense, this real intense energy. Itís like Iím always going for truth.

ELIAS: I am understanding. And the manner in which you accomplish this is to be generating this familiarity with self and an intimacy with self. For in generating that intimacy with yourself, in friendship with yourself, you automatically outwardly express this.

You, being of common orientation, shall outwardly express it in a manner in which you generate objective imagery to validate your reflection to yourself. But I may also express to you, the challenge in the common orientation in this time framework of this shift in consciousness is to be defining to self how to continue with your natural flow of energy, expressing outwardly but also simultaneously to be concentrating your attention upon self. For individuals...

SHAHMA: And thatís what I would like to know.

ELIAS: Individuals that incorporate the common orientation have generated such a familiarity with projecting their attention outwardly that it becomes quite easy to focus your attention not merely outwardly in relation to imagery, but to focus your attention outwardly upon situations or creations or other individuals or any other manifestation to the exclusion of paying attention to yourself.

You may be noticing and practicing exercising this action of allowing yourself to naturally project outwardly and generate your objective imagery but also simultaneously paying attention to yourself in many different manners. You may be incorporating this action in interaction with other individuals, in which you may be engaging interaction with another individual, allowing yourself to pay attention to what the other individual is expressing and projecting, but not to the exclusion of paying attention to yourself.

A manner in which you may allow yourself to gauge if you are paying attention to self or if you are projecting your attention to the other individual is to be recognizing or noticing in moments in which you begin generating thought processes that are expressing methods in which the other individual may more efficiently be creating their reality, or in moments in which you may notice that your thought process is moving in the direction of advising another individual. In these types of expressions, these thought processes, you are immediately offering yourself evidence that you are NOT paying attention to you. You are concerning yourself with the other individual and their choices and how their choices are generated.

You may present this to yourself even with your creatures. In moments in which you are interactive with your creatures and your creatures are generating a particular action in their choice, and you notice Ė not necessarily within action but merely within thoughts Ė that you are concerning yourself with the action of the creature and attempting to alter the creatureís choice or behavior, you may express to yourself the recognition that you are not paying attention to you. Your attention is being projected outside of yourself, and you are concerning yourself with outside expressions.

Now; in these moments, as you recognize that you are projecting your attention outwardly and you offer yourself the opportunity to practice turning your attention to you and continuing to incorporate interaction but paying attention to you, you may thusly examine within yourself what YOU are generating and what is influencing your expression of outward judgment.

SHAHMA: So youíre saying that when I am viewing my creatures, in a moment when Iím wanting to alter their behavior then thatís like a clue to let me know that Iím not focusing, that Iím not paying attention to myself?

ELIAS: Yes.

SHAHMA: Iím not quite sure I understand. Well, I do...

ELIAS: Shall we incorporate a hypothetical scenario?

SHAHMA: Yes, thatís a good idea.

ELIAS: Very well. Let me express to you, hypothetically, that you may be in a particular moment engaging an activity of writing, per se. As you are engaging this activity, one of your creatures may approach you and may stand upon your foot and may nudge your hand (Shahma laughs) and the nudging of your hand shall move your hand from your writing and perhaps even generate an action of disrupting your writing and creating a scribble within your writing.

Now; your response may be to look to the creature and physically move your hand to gently push away the creature and express to it, ďStop that action! Do not interrupt me! I am busy!Ē And the creature may continue to nudge you, and you shall generate annoyance temporarily.

Now; in this moment in this hypothetical situation, what has occurred is you projecting your attention outside of yourself and concentrating your attention upon the creature and its behavior. You no longer are focusing your attention upon you or your choices. You are focusing your attention upon the actions and behaviors and choices of the creature, which denies you engaging your choices for you are no longer paying attention to you.

SHAHMA: Oh, yeah. Iím totally understanding that.

ELIAS: Now; in paying attention to yourself, this same scenario may be generated, and as the creature nudges you and interrupts your writing, you may acknowledge that you have created this interruption and you may offer yourself the recognition of your choices. Therefore in the moment, as you recognize that you have generated the interruption or it would not occur, acknowledge that and allow yourself to pay attention to what you want.

Have you created this interruption merely to be reminding yourself that you incorporate choice, or do you wish to incorporate a momentary interruption and pet the creature and express, ďI have fulfilled my interruption and now I choose to be incorporating this action and continue my writingĒ? Or perhaps, ďNo, perhaps I do not choose to be continuing in the engagement of this writing. I have generated an interruption, and perhaps what I genuinely want in this moment is to be expressing affection, and this is the manner in which I choose to generate that expression.Ē

SHAHMA: Iím understanding that now.

ELIAS: But you shall not offer yourself objective information if you are merely concentrating upon the action of the creature. How shall you know...

SHAHMA: The creature is a way that Iíve interrupted myself.

ELIAS: Correct. How shall you know objectively what you are expressing to yourself and what you genuinely want in the action that you are creating if you are not paying attention to you?

SHAHMA: I see what youíre saying. So itís the way that Iím viewing... Well, itís kind of the same as viewing them as being outside of me.

ELIAS: Correct. But this is also the difference which is expressed in the common orientation, which generates challenge between creating outward objective imagery to offer yourself a reflection of what you are generating inwardly and projecting your attention outside of yourself. This scenario offers you the opportunity to view the difference of expression. In either expression, you are creating objective imagery. Therefore, you are projecting energy outward in a natural flow of your energy in association with your orientation.

Your objective imagery is to create the expression of the creature approaching you and interrupting you. But what you generate subsequently is what holds significance. For the automatic response which is familiar is to be projecting your attention outwardly, outside of yourself, and focusing your attention upon the instrument of your objective imagery Ė in this scenario, the creature Ė rather than allowing yourself to turn your attention to you and allow yourself to interpret your imagery in relation to what you are creating.

SHAHMA: Yes, Iím getting that.

ELIAS: This is the challenge, my friend. (Laughs)

SHAHMA: And would that be related to my kind of obsession with the idea of oneness and with not being separate from my animals, the world around me, other people?

ELIAS: You are widening your awareness, and in this widening of awareness you are recognizing the lack of separation which also moves quite in conjunction with this shift in consciousness. This is an aspect of this shift in consciousness, the recognition that the expression of separation is generated in relation to your beliefs, but in actuality there is no separation. It is an illusion.

As you widen your awareness, you allow yourself the recognition of the reality that there is no separation. As you continue to generate that awareness more and more in genuineness, you also open the door, so to speak, to allow yourself to pay attention to you more. For if there is no separation, then all that you perceive is you. And if all that you perceive is you, every aspect of your reality that you interact with is you interacting with you and therefore NOT outside of yourself, and this generates a motivation to be more clearly familiarizing yourself with you.

SHAHMA: Yeah. (Sighs, and Elias laughs) I just felt this really strongly in the last couple of years in particular, this lack of separation and that everything around me is really ME. The idea of looking around my world and what Iíve created for myself is, in a sense, looking inward at the same time Iím looking outward.

ELIAS: Correct.

SHAHMA: Itís kind of... Itís hard to put into words! (Both laugh)

So, Iíve had a lot of struggle in the physical aspect with what to be doing with my life, and Iím getting the feeling that itís really not that important, what Iím doing on a physical level as much as paying attention to self.

ELIAS: You are correct.

SHAHMA: I mean, I used to just go through anguish: should I write a book, should I be painting? I can do all of those things but Iím kind of like a Jane-of-all-trades or something and master of none. (Laughs) I have this tendency to dabble in this and that and the other thing, but I canít seem to hold my focus on one thing.

ELIAS: And it matters not, for they are all merely choices and what you choose in relation to your preference in the moment. For all of your choices are generated in association with your individual exploration of this reality. Therefore, it matters not what you choose.

This, my friend, is the reason that I continue to express to individuals [that] objective imagery is abstract and it matters not. You may generate countless expressions of objective imagery in extreme diversity to be expressing one movement that you are generating. It is extremely changeable.

What holds significance is your awareness of yourself, your awareness of your abilities, your acceptance of yourself and your allowance of yourself. For you may generate quite literally ANYTHING that you want. You may generate ANYTHING that you do NOT want. Your choices are unlimited and your ability is unlimited. What holds significance is that you allow yourself the objective recognition of what you are and who you are, that you allow yourself the freedom to express your creativity in generating any type of objective imagery that you choose Ė but you are not bound to any specific expression.

SHAHMA: Right, and thatís a big relief. (Laughs) I think Iíve created a lot of judgment on myself in the idea of thinking that I needed to be really good at one thing. It just feels like a big relief to me that I donít have to keep focusing on one thing because I change a lot. I change my focus a lot, and Iíll just be really focused in on one thing and then itís like all of a sudden, boom! Iím bored with it Ė okay, go on to the next thing. And to be okay with that and to not be judging myself that Iím not sticking with one thing...

ELIAS: These are mass beliefs, my friend, and recognize that you incorporate these mass beliefs also. This is not wrong or bad, and you are not eliminating these mass beliefs. Merely allow yourself the recognition of them, acknowledge to yourself, yes, you incorporate these beliefs also in like manner to every other individual within your physical reality, and it matters not for you also incorporate choice. Whether these beliefs are incorporated or not Ė which they are Ė you may choose what you prefer.

You are not locked into the expression of the belief that dictates to you ďyou must be focusing your attention in one direction and become accomplished in one expression.Ē No, you may recognize that you incorporate that belief, and you may express to yourself, ďI am acknowledging that I do incorporate this belief but I am choosing to be moving in other expressions.Ē

SHAHMA: Thank you, that feels really good to me. (Elias laughs)

I guess weíre getting pretty close to the end here. I had a couple other questions. One is, how many focuses do I have? How many of them are in this, what would be this now?

ELIAS: Total numbering in this physical dimension, 682; within this present time framework, five.

SHAHMA: Would one of the ones in this... Well, actually maybe itís not in this framework, but I recently for some reason just went totally off into this Zen Buddhist sort of an obsession; not really an obsession, but I was just really interested. It was as if I had stepped into myself as a Buddhist and incorporating the understanding of what they call mindfulness or insight meditation, those sorts of things. I wondered if I was in touch with a focus?

ELIAS: Yes, this is another focus; but you are correct, not within this time framework.

SHAHMA: I guess it was a couple years ago, I was kind of focusing on this... It was probably more than two years ago, I lose track. (Laughs) But it doesnít matter. I was doing this kind of channeling thing and I was involved with having what we call guides or other focuses around me. But a couple of years ago there was a new essence that I was feeling, which may not be new at all, one that I got the name as Ophelia, which is kind of funny in itself. Itís like this woman in maybe the late 1800s, early 1900s, and she has a bun on her head, wears this white blouse and a long skirt Ė at least that was my vision of her Ė and I was getting that she is a teacher of children in a foreign country like maybe Africa and the language of Swahili. Iím just wondering, is this something Iím getting that is another focus of me or...?

ELIAS: Yes, you are correct.

SHAHMA: Itís another focus, in an earlier, what we would call earlier timeframe?

ELIAS: Yes, a missionary.

SHAHMA: Iím still wondering about that whole channeling experience and if itís something that... Well, Iím getting into shoulds here, but whether or not to pursue it or not.

ELIAS: This is your choice; you may if you are so choosing. What you have tapped into is information which you are offering to yourself through your essence, which is valid. You are allowing yourself to be tapping into an objective awareness of information which is available to you in the knowing of your essence. There are no higher or lower essences. Therefore all information is expressed in all essences. Your essence is no less incorporating information or wisdom than any other essence. Therefore, the information is as valid and may be as helpful as any information from any essence.

Now; whether you choose to be engaging this action or not is your choice. I may express to you that individuals that do allow this type of expression incorporate much less challenge and no physical affectingness in allowing this type of action. It is a different action than an energy exchange [and] is not affecting of your physical manifestation. Although it may be, in your terms, viewed by yourself as positively affecting, for some individuals do allow themselves energy surges in generating this type of action, but it shall not be affecting in what you assess as a negative manner.

SHAHMA: Does this hook in in any way with my alignment with the Vold family?

ELIAS: Partially, yes Ė a desire to be exploring in a certain manner, in allowing yourself to be engaging inner senses and challenging yourself to be manifesting in what may be viewed as new or different or unusual manners, which also may be associated with the revolutionary. (Chuckles)

SHAHMA: (Laughing) Status quo disrupter, huh? (Elias laughs) Iíve always thought of myself this way. I tend to stick my foot in it, you know. (Elias laughs)

Well, gosh, I really appreciate our interaction here. Is there anything else that you want to say to me?

ELIAS: Merely to be noticing, my friend, and to be practicing. Practice moving your attention; recognize that your attention is not thought. Your attention may move to thought, but thought is not your attention. Therefore, practice moving your attention and manipulating your attention and noticing automatic responses.

SHAHMA: Noticing automatically...?

ELIAS: Automatic responses.

SHAHMA: Oh, automatic responses, right! (Sighs)

ELIAS: Ha ha ha! Another sigh! [Shahmaís note: I sigh a lot! Itís part of my expression, but partly because I become so intense that I forget to breathe!] This shall be your challenge until our next meeting, my friend.

SHAHMA: Yes, Iím sure there will be another meeting soon.

ELIAS: Ha ha ha ha! I offer great encouragement to you.

SHAHMA: Thank you.

ELIAS: And I shall be offering my energy to you also in the interim time framework.

SHAHMA: I appreciate that.

ELIAS: I express to you tremendous affection and a slight reminder to be playful.

SHAHMA: (Laughs) Not be so serious, huh?

ELIAS: Not so very serious!

SHAHMA: I know. (Elias laughs with Shahma) Itís this silly feeling that I feel like I have to get it right this time.

ELIAS: Ah! And you already are.

SHAHMA: Yes. Thank you.

ELIAS: Accept from myself my encouragement, and I express to you in tremendous lovingness, au revoir.

SHAHMA: Au revoir.

Elias departs at 2:52 PM.


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