Saturday, April 10, 2010
ďEmotional Communications Redux: FeelingsĒ
ďA Current Feeling of IsolationĒ
ďThe Difference Between Anger and IrritationĒ
ďI Donít Want to Solve Puzzles All the Time!Ē
Participants: Mary (Michael), Ann (Vivette), Ben (Albert), Daniil (Zynn), Ella (Bella), Helen (Lillie), Inna (Beatrix), John (Rrussell), Kathleen (Florencia), Ken (Marcel), Lynda (Ruther), Melissa (Leah), Natasha (Nichole), Rodney (Zacharie), Veronica (Amadis)
(Eliasí arrival time is 21 seconds.)
ELIAS: Good afternoon!
GROUP: Good afternoon!
ELIAS: (Laughs) This day we shall be discussing partially this present wave, which is creating some struggles for individuals, but beyond this present wave, we shall be attempting to define certain aspects more clearly, that perhaps you will generate a greater understanding yourselves in what you are experiencing or what you may be confused with in relation to this wave in communications.
Now; as you are aware, it is labeled the emotion wave, for it is concerning emotion, which is your inner communications, not necessarily the feelings. But we will be addressing to feelings also, for they can be confusing and can also be mislabeled. One of the feelings that we will be defining is anger and irritation, and the difference between irritation and anger. Another would be frustration, which may be different from anxiety.
In this, also, I would pose to each of you, to begin with, what would you express would be the strongest or most persistent feeling that you are experiencing presently or recently? (Indicates John)
JOHN: For me personally?
ELIAS: Very well. And with detachment, what do you notice are influences of that?
JOHN: Day to day kind of things that I have to do. Thatís what I feel detached towards. I donít know that itís necessarily influenced...
ELIAS: When you express a feeling, generally speaking it triggers other feelings that are less obvious or may be more underlying, but it also influences your behavior differently.
As an example, if you are sad, you are less motivated. You are more likely to withdraw more. Your behavior changes if you are excited. You are more animated, and you are, in some situations, somewhat restless. There are actions that are associated with feelings, and in that, it influences your behavior and it influences what you do. Therefore, what would you express would be an influence of detachment?
JOHN: Less participation in social things that involve groups or cooperation or coordination.
ELIAS: Very well. (Indicates the next person)
BEN: Oh great. (Laughter) If I could do it backwards, then itís I donít know what the feeling is, but the expression is the willingness to avoid responsibilities.
ELIAS: Very well.
BEN: I donít know what feeling thatís underlying, but thatís how itís being expressed.
ELIAS: Which perhaps the feeling is precisely that, avoidance.
This is another point with some individuals. You may be noticing actions or behaviors that may be slightly or more significantly different and not necessarily incorporate the objective defining action of what you are actually feeling, which is another significant point. Individuals are not always defining what they are feeling, which contributes to confusion.
ELLA: I must say, I donít understand at all the difference between feeling and emotion. If at some point during the session you could address to that, it would be appreciated.
As far as what I experience, it seems in the last couple of months or more a feeling that something is changing, an awareness that changes are occurring, observing it, and sort of going more with intuition and impulses. I donít know if I can give it a feeling.
ELIAS: And would you express that you are anticipating?
ELLA: Sort of being more aware of impulses, not on a logical level, but sort of following impulses more easily and acknowledging intuitive type knowledge that I am receiving. Thatís just one; there are a lot of others but thatís what comes to mind.
ELIAS: And what would you express would be in recent time framework your most confusing or most uncomfortable feeling?
ELLA: Forcing energy in the area of some not yet fully recognized beliefs.
ELIAS: And if you are forcing energy, what do you feel?
ELLA: I just feel that I am opposing, and I understand that I am doing that. I am not yet fully able to somehow manipulate it very quickly. I am sort of detached in the way Iím seeing myself, allowing myself to be who I am even if itís not always the way I want to be, but not punishing myself.
ELIAS: Yes, but in that, what is the feeling? Are you anxious, are you...
ELLA: I just feel confused.
ELIAS: Very well. And you?
KATHLEEN: Very animated and very excited, and then at the same time the almost polar opposite, like simultaneously.
ELIAS: Excited in what capacity?
KATHLEEN: In the things that Iím learning and seeing and doing, and what Iím doing in my physical, like my gardening stuff and all the things that just really rock my world.
ELIAS: And simultaneously feeling what?
KATHLEEN: Somewhat fearful, somewhat trepidatious in how Iím applying these new concepts, if Iím doing it right, stuff like that, and realizing thereís not really a right or wrong, and I donít have to compare, which is a good thing to be learning. Just being myself is like wearing a new pair of shoes.
ELIAS: I am understanding. Let me stop momentarily in this, for you engaged a statement that is expressed very frequently in relation to the right and wrong aspect. You are correct, there is no actual right and wrong, but you also do participate in this physical reality, which includes the belief system of duplicity, which is right/wrong, good/bad, and you do generate judgments of right/wrong, good/bad.
In consciousness, in essence, no, there is no right/wrong, good/bad, and in concept, which I have expressed many times, it is beneficial for you to relax that assessment or those judgments of right/wrong, good/bad to allow yourselves more expansion. But you will generate assessments of right/wrong, good/bad in many, many situations. It is a matter of allowing yourselves to recognize that, ACKNOWLEDGE it, evaluate whether your judgment of right/wrong, good/bad is associated with your own individual guidelines and that is what you are expressing to yourselves, or whether it is not associated with your guidelines and you are generating those types of judgments through habit in what you have learned and what you are familiar with.
In this, when you are acknowledging yourself that you are generating a judgment, it is important not to discount yourself. You will generate judgments; it is a part of your reality. But assessing the aspects of that judgment: is the judgment in relation to an outside source, and if it is, it warrants evaluation. If it is a judgment in relation to your own guidelines, it is a factor to be acknowledged, but also recognize that your guidelines, once again, do not apply to other individuals.
In that, it is not a matter of discounting yourselves that you generated a judgment, but more so evaluating what is prompting that judgment Ė is it valid and what does it apply to, rather than generating the blanket statement or idea that all judgments should not be expressed in any capacity. That is, in a manner of speaking, ludicrous, for that is very much the same as attempting to eliminate one of your belief systems, which you cannot, not in this reality. But thank you for your sharing.
LYNDA: Overwhelm at times, anxiety. Iím quite motivated, more than I ever have been, to just keep moving, but feeling like I am more aware than ever of outside versus inside. At this point Iím just aware of it and a little confused about how to make that distinction between real and valid and have it diminish the anxiety. But I feel like thereís pieces Iím needing to address to and I donít know what they are, and so I have this sort of nameless anxiousness. That doesnít happen all the time, but when it does it comes with a punch, and itís been a little bit speeding up in the last few weeks. Thatís all I know right now.
ELIAS: Very well. And you?
INNA: What mostly bothers me now is if something limits me and I cannot do what I want to do, and it creates irritation. If I have to do what I do not like to do, I sometimes feel physically sick. If I push myself to do what I do not like to do, I get sick.
ELIAS: Which is another example of feelings influencing actions. Being physically nauseated is not necessarily a feeling Ė although it is a physical feeling Ė but it is not what you term to be an emotional feeling, but it is being influenced. It is a physical action that is being influenced by feelings, which what you are describing...
INNA: ...go against myself. If I do something I donít like to do but I need to do it because itís a job or something, obligation, I feel physically I canít do it. I get nauseous, like you said.
ELIAS: Anxiety. And you?
HELEN: This is not totally present everyday, but itís a recent experience that I had. It seemed to be sort of a primordial fear. The actions that followed, along with a lot of nausea, were to freeze in my tracks and a sense of total alienation from the universe. It was not speaking back to me.
ELIAS: Very well. And you?
DANIIL: On one hand, itís avoidance and a perceived lack of freedom, like Inna said, and on the other hand itís being more emotional and more easily frustrated about this perceived lack of freedom. Itís accompanied by physical symptoms of allergy.
ELIAS: Very well. And you?
NATASHA: I feel very much like Inna does, but it expressed a little bit differently. I feel like I am on my way, like I am doing something for myself, I am following some direction, intuitive or not, but I do. When things start happening that are not within my guidelines, they aggravate me and I get irritated. As a signal, sometimes I do get detached for a while, but then the circle continues. I find myself on different sides of this thing all the time. The detachment supposedly will bring me to balance, but I think itís a just surface detachment. But the feeling is a lot of irritation and the perception of no freedom.
ELIAS: And you?
VERONICA: Feeling that I am losing touch of my abilities, my senses, my ability to do in my life on a daily basis and interacting with others. Itís fearful for me. If this is the way I am now, what is it going to be in three, five years down the road? My emotions will go up and down the ladder, depending upon my performance in using my abilities. So, I sometimes isolate myself and I feel distanced from people. When there is a difference of opinion, I try not to defend; but in taking the ball, not holding it but letting the energy go, I still feel like the ball hit me in the chest, and thereís a physical counterpart which is almost unbearable. When Iím conscious of trying to let that energy go instead of holding it from the other person, Iím surprised that itís so painful.
ELIAS: And how would you describe that painful feeling?
VERONICA: Like a brick hitting my chest!
ELIAS: But what is the feeling?
VERONICA: You mean physically or emotionally?
VERONICA: Like Iíve been attacked.
ELIAS: Defense? Anxiety?
VERONICA: Yes, and then trying to recall from that, trying to bring myself to a calmer state. Itís energy draining.
ELIAS: Very well. And you?
KEN: A lot of confusion, a lot of alternating, like you, between sort of an anticipating, excited, hopeful state about various probabilities or possibilities about a decision, but at the same time very indecisive and nervous about making a decision. I feel like this path looks good and Iím excited about it, but then there could be this danger, this danger and this danger, and I start to get fearful. And rather than decide, I shut down and become indecisive. The feeling I really donít like is the feeling of having to now resign myself to this reality and it cannot change, even though it alternates with the hope that it can change and even the confidence that I have the power to alter it. I alternate between hope and frustration. There used to be a lot of anger, but now Iím not angry like I used to be. As opposed to anger, itís more frustration, irritation, that sort of thing. The indecisiveness is difficult and the resignation to the indecision is difficult. Iíd rather make decisions and move in the direction I want to go in.
ELIAS: Very well. And you?
ANN: I feel a little anxious, thinking it was my turn to say something! (Laughter) Overall, most of my life, anxiety has probably been the overriding emotion, but Iím noticing itís moving more and more into a calmness, which I appreciate. Talking about feelings, just a couple of weeks ago I had a very emotional experience, and it was almost like I detached myself from my feelings and I allowed myself to float through them. I knew I was sad, and I didnít resist being sad or even judge it. It was like all these emotions were laid out on a time line. This period was sadness, so I had to float through the sadness, then I floated through the relief, and so even when I was experiencing that sadness, I still felt a calmness. I wasnít anxious about it as much. Since this calmness has been coming in, when the anxiety comes I notice it more because itís not as common as it used to be. I like that.
ELIAS: Very well.
MELISSA: Overall, the past few months Iíve been feeling optimistic. The behavior is Iím trusting myself more. Sometimes I feel like Iím living in the future. But on the other side, I also feel impatient, anticipating whatís to come. I just want to know how to get it to come now.
ELIAS: Therefore, would you also express that there is some element of anxiousness?
ELIAS: Very well. And you?
RODNEY: Although this is shifting a little bit at the moment, I was creating a lot of overwhelm and tension and sickness, which since the first of the year Iíve been motivated to create a healthier regime, exercise and the like. After that, itís like a drifting, unmotivated. There is a strong desire, it just comes over me, to sleep. Itís almost like it wells up inside of me and I want to melt into sleepiness. So, I take a lot of naps. Just drifting. Iím creating some anxiety, but itís focused around small challenges in my life that I have to deal with. Itís nothing pervasive. The pervasiveness is the drifting, this willingness to sit and look at the forest or watch the clouds. Of course Iím not working, so I have the time and the space. Losing track of time and of being unconcerned about it Ė thatís where Iím at.
ELIAS: Now; would any of you venture to express some commonalities with all of these expressions?
ELIAS: To an extent; not entirely.
ELIAS: To an extent.
JOHN: Physical symptoms.
ELIAS: Also to an extent.
ELIAS: Confusion, yes, quite definitely.
ANN: Unwillingness to do what we donít want to do.
ELIAS: The commonalities in all of these different expressions are disconnect, yes, and confusion but not necessarily an extreme of confusion, varying degrees of some confusion. More so, it is a commonality of the separation, the disconnect, and in that, somewhat of a FEELING of isolation.
Whether it be in what you term to be a positive or a negative manner, whether it be excitement or whether it be anxiety, there are factors that all of you are expressing in that direction of isolation: not interconnected, not FEELING interconnected, feeling that what you are doing is what YOU are doing Ė not what you are participating with, not your interconnectedness with every other individual or all that is around you, but what you are doing and what you are feeling. Therefore, there is an aspect of isolation. This also is a part of this particular wave.
Now; I will express, in your very human terms, I present to you your factor of the good news and the bad news. (Laughter) In this, the good news that all of you will welcome is that this wave is moving to its close. The bad news is that in its closing, it is intensifying more than it has through out its duration.
ELLA: Whatís the one after this? Will it be worse than this? (Laughter)
ELIAS: Not necessarily. But it is intensifying, and therefore, your feelings are intensifying also, and you may be feeling certain expressions that you have not necessarily felt or felt consistently previously, or you may have felt these feelings previously, but in this time framework it may appear that there is no reason for you to feel what you are feeling.
You observe around you and it appears that what is occurring around you is moving familiarly, smoothly, and is not traumatizing. There may not be extreme drama around you. There may not be an intensity of distressing or disturbing actions that are occurring around you. Therefore, it appears there is not a sufficient reason for you to be feeling what you are feeling [so] that you can explain certain aspects of it to yourself, or you can even invent explanations for yourself in relation to what you are feeling.
I would express that this statement of inventing explanations is much more common than you may expect, that this is an automatic action that all of you do. You want an explanation; you want a reason. If you cannot find an outside reason and you cannot discover an adequate inward reason, you will attach a reason. You will invent a reason: ďI am not generating this action adequately enough; therefore, I feel what I feel.Ē I am not being patient enough, I am not being accepting enough, I am not engaging other individuals enough, I am not being interactive enough, I am not being tolerant enough, I am jumping to conclusions, I am expressing too quickly Ė these are invented reasons.
You may actually be engaging some of those actions, but remember, emotions are not reactions. Emotions are communications. They are subjective communications to your objective awareness. Feelings are signals. Feelings are promptings, inner promptings from yourself as a signal that you are generating an emotional communication, that there is a communication present. You FEEL to alert yourself of that communication of that message.
Very well, as an example: I am sad.
Now; sad is an easy example. In this, generally speaking, you define and view the feeling of sad as a reaction. Some action, some event, some expression is generated outside of yourself, and that triggers what you define as a reaction which is sad. No. The feeling is a response to an emotional communication. You are communicating to yourself in relation to a subject.
Therefore, let us say that an individual or a physical manifestation that you define yourself to be close to dies, and you define yourself to be sad. You define that as a reaction to the action that this physical manifestation died. Now you are experiencing loss. You are not reacting in the feeling. The feeling is your signal that you are generating a communication to yourself. An action occurred; you are responding to it in your evaluation of what that action is. The individual died. You are evaluating your assessment of that and how it is affecting you individually, what your inner response is to that action.
In that, the feeling of being sad is merely a signal. It is an alarm, in a manner of speaking. You incorporate a communication Ė this is your alarm, listen to this communication. It is expressing what you are generating presently. What you may be generating in that moment of feeling sad is the emotional communication that you feel or that you are associating with yourself as being abandoned or lost or alone or disconnected or limited in your choices: This manifestation is no longer present, now this limits my choices.
This is how you individually, personally are perceiving how you are being affected by this action, and you are generating a communication to yourself that is defining that. But generally speaking, what you are paying attention to is the signal: I feel sad. You are not necessarily receiving the message, what is creating that feeling. In some situations, you accept the feeling as the whole, and you allow that feeling and you do not necessarily address to that.
Temporarily, for a time framework, that seems to be appeasing, and it may appear temporarily that you may move beyond that feeling, and that you have addressed to it by allowing yourself to feel it. But without receiving the message, no, you have merely overridden the message by generating your attention only to the feeling. The message, as I have expressed previously, will eventually repeat itself.
NATASHA: What is the message?
ELIAS: What I have expressed. In that example, the message may be detachment. It may be isolation. It may be an association that your choices are now limited. That most definitely is a factor, that your choices are limited.
This is a factor in almost all of your scenarios, the limitation of choices, that if there is an outside action that occurs that is not what you want, it limits your choices automatically. It does not, but this is the association that you generate, [that] your choices are dependent upon what occurs around you. No, they are not, but this is very real. It is not necessarily valid but it is very real, and it is what you automatically do, and when you generate that type of association, you act upon it.
Therefore, what you feel is influencing your behavior. Your signal of the feeling, but not addressing to the communication, influences your behavior in manners that may actually exacerbate the situation or perpetuate it and continue it for a longer time framework. Therefore, one feeling in being uncomfortable in any capacity may actually be addressed to in a relatively short time framework, perhaps even minutes, but that feeling may continue for days or weeks or months or even years, for the communication is not being addressed to, for what you see is the feeling.
Now; as I expressed, feelings are very real, and generally speaking, they are very strong. Or if they are not strong in the feeling itself, the strength may be expressed in the lack of a feeling, in which there should be a feeling but there is no feeling, which is equally as obvious and equally as affecting and influencing.
What you do with these feelings is you automatically generate turning the judgment to yourself: What am I doing? What am I not doing right? Even in, and many times more so, in positive feelings such as excitement or in positive anticipation of the new Ė if it is not occurring presently, what am I not doing that is preventing this from occurring now? Ė which influences the impatience, which becomes difficult and uncomfortable. Regardless that what you are anticipating in your perception may be exciting and good, it is not now. Why is it not now?
KATHLEEN: What if youíre feeling that way for a relatively extended period of time, and then you sort of feel like a little lull and you say to yourself what am I doing wrong, because something changed. Is that because of an expectation, or that should continue because that flow was going, or is that a healthy expectation?
ELIAS: This is not a singular question (pause), and this somewhat leads into a deviation.
You all incorporate a body consciousness. One of the functions of your body consciousness automatically is to regulate you, and in that, this is the reason that feelings, in your terms, seem to move in waves, or they move, in your terms, up and down that they may move and be expressed for extended time frameworks; but they will ebb, and they will not continue indefinitely. The reason that that occurs is your own body consciousness, to continue any feeling constantly, whether you term it to be a good feeling or a bad feeling, requires much more energy.
Therefore, your body consciousness will automatically regulate for you and will quell feelings at times. This is the reason that they move in waves, and that with what you term to be bad feelings, you generate reprieves temporarily from those bad feelings, even if the reprieve is merely momentary. If it is good feelings, you may be disappointed that they also ebb and do not constantly continue. In that, they are no different from what you term to be bad feelings. But with bad feelings, you do not want them to continue constantly; you want them to go away. With good feelings, they become fatiguing also, for they do require more energy.
Also, your feelings are signals, which I expressed previously. Therefore, if you are receiving the message, if you are paying attention to the communication, it is not necessary to continue to generate the feeling. It is a signal.
DANIIL: What would be receiving the message in your example of limited choices? If I look at my situation and my judgments, beliefs surrounding it, I figure that what appear to be limited choices are not really limited, and that relaxes me and I consider choices I did not see before. Would that be processing the message?
KEN: But then what do we do with that information?
ELIAS: Ah, and this is another automatic response, doing with information. It is not always necessary to DO with information. In many situations, it is adequate and enough to merely incorporate the information.
LYNDA: Because it does diminish the signal immediately; I have experienced that. I get what youíre saying in that example.
ELIAS: Yes, and it is not always necessarily to DO WITH the information, for you may already be doing.
NATASHA: So to realize what is in the message is enough?
ELIAS: For that offers you choices. One of the factors in not recognizing the message is that it clouds or blocks your view of choices, and you perceive that you do not incorporate choices. Or you may view that you incorporate choices, but very limitedly, only either/or choices. Therefore, you may offer yourself only two choices. I will express to you, there are never only two choices to any situation.
In this, when you are unaware of what your own communications are, it is affecting of you, for it prompts you to move into automatic responses, and it very much prompts you into the one automatic response of precisely that Ė doing with or doing something, generating some action: something must be done! In that, you also reinforce and perpetuate, for in that you become very fixed or very concentrated upon the doing some action rather than allowing, and you cloud yourselves. Even in what you view to be good scenarios or directions that you want, if you are expressing in that direction of doing, doing, doing Ė I must do something, I must act, I must engage Ė many times you thwart yourselves with jumping into action when it is not necessary. It forces energy.
In this, it matters not what the subject is. It can be any subject that may be viewed as very mundane or very important. I shall incorporate a simple example that is very common with many individuals in relation to listening to their body consciousness and appearance. For many, many, many individuals, a subject that is important is appearance, and a part of appearance includes what? Weight Ė whether it is too much weight, whether it is too little weight, regardless. In that, once again, there are actions that the body consciousness automatically generates.
In this, an individual may be viewing themself, perceiving themself to not be satisfied with a particular appearance, and may want to alter their physical appearance, and may be generating an action of attempting to gain weight or to lose weight. In this very simple example, your body consciousness will comply with that instruction to a point, and when it reaches a particular point in which the body consciousness is functioning optimally, it will stop and you will experience a time framework in which, if you are attempting to gain weight, you will stop gaining weight. If you are attempting to lose weight, you will stop losing weight.
This is temporary, but in your automatic response to want to do, which creates the push Ė ďI should be doing; I am at a stop point; now what should I do? I should push harder; I shall eat more or I shall eat less; I shall exercise less or I shall exercise more, to prompt the body consciousness in the direction that I want, to augment my appearance in either greater volume or less volumeĒ Ė for a time framework, it may generate frustration, for the body consciousness does not respond. You label yourselves to be stuck: I am stuck at this particular weight.
You are not stuck. Your body consciousness is adjusting, and it is expressing an acknowledgment: this is optimal functioning weight. Therefore, it is neutral for a period. It is temporary, but that temporary period of time framework can be extended considerably if you push, if you are not allowing your natural expression and allowing for that adjustment.
Once the body consciousness has generated that recognition and that adjustment, it will respond to your instructions once again and continue to move in the direction that you chose. Therefore, once this brief time framework is accomplished of the stop point, so to speak, it will continue, and you can continue, and it will move in the direction of gaining or losing weight. But generally speaking, you reach that stop point and notice quite immediately ďI have stopped; I am no longer moving. I am no longer gaining; I am no longer losing,Ē and you push Ė ďI will do more.Ē And you do not allow. This is what you do in many, many situations.
This is merely, once again, another simple example that you can easily understand, but you do this in MANY situations. You feel upon the brink, you feel upon the edge of some new change, but you canít see it and you begin to push. ďWhat is it? Where is it? When is it? How will it appear? What will I do? How will it conform itself? What change will I experience? I do not know how to prepare if I do not know what it is!Ē You generate this circle of questioning and doubting and opposing yourself and pushing, and in that process, you enhance the feelings, and the feelings influence more of the behavior. ďI feel more anxious and now I will do more; but the more I do, the more anxious I feel.Ē And it continues, and you generate a cycle, and it becomes frustrating.
Frustration is a considerable discount of self. You view frustration to be a normal, natural expression. Frustration is expressed as the signal to the emotional communication that you are limiting yourself and that you are discounting yourself in some manner, that you are not enough, that you are not good enough, that you are not strong enough, that you are not fast enough, that there is some element of lack. You are lacking some expression within yourself, and that generates this signal of frustration. Frustration is not motivating. It is not empowering. It is a discounting of yourself.
It is very beneficial to define what certain expressions do and therefore to know what you are doing when you are expressing certain feelings. Irritation is a very motivating and empowering expression; anger is very discounting and disempowering. There is a difference between anger and irritation. Although irritation can be equally as intense Ė it can be expressed very intensely Ė it is very different from anger.
There are some feelings that prompt you to be disempowering yourself. There are some feelings that prompt you empower yourself. You will notice that if you are irritated, the indicator that you are not angry, although it may feel very similar, is that when you are irritated, generally speaking, you will stop. You will continue the feeling, but you will stop action and you will consider. You will consider the situation that is prompting the irritation, and it will very quickly influence you to motivate yourself to engage some self-empowering action: ďI am very irritated; this individual is engaging this action, and I am irritated,Ē and you will automatically momentarily stop, and your imagination will engage. You will automatically begin to motivate and self-empower yourself. You will know that you incorporate choices, and you will begin presenting yourself with your options of choices Ė what can I do, what do I want to do Ė and you will.
NATASHA: What do you mean by self-empowerment? How do we self-empower?
ELIAS: When you empower yourself, you are aware that YOU are directing. You have choices, and you are directing. You are not being dictated to. Regardless of what other individuals or situations or circumstances are occurring, you know that it is your choice how to proceed.
That is empowering yourself and acknowledging your own strength, which in many situations can be difficult. For as we discussed previously, you do incorporate these attachments that are very strong, which do incorporate a tendency to deceive you into the thought process that you do not incorporate choices or that you do not incorporate the power to engage certain situations; but you do, which is also another aspect of commonality in all of these scenarios that you presented that you are all experiencing, which is very unfamiliar. That is this movement into your genuineness.
Your genuineness has been hidden in a shell for a very long time framework. It is very unfamiliar, and it is very easy to question whether it is acceptable or not. ďThis is genuinely my expression, but can I express this? Should I express this? Is it acceptable? Can I actually genuinely be me? Will other individuals accept that? Will I be opposed?Ē These are automatic wonderings and questionings that you present to yourself. ďI want to do this. Will other individuals perceive me as good enough to do this?Ē
For in the movement into your genuineness and your genuine self, you begin to actually experience whether your thought process is caught up to the experience or not. You begin to experience the also genuine interconnectedness, which presents the automatic questioning in relation to other individuals Ė what they think, what they feel, what they perceive, what is acceptable, what is not acceptable Ė for you are beginning to experience that genuine interconnectedness, which also triggers in this circle the automatic response of isolating and fear. The interconnectedness is fearful. It seems exposing. ďIf I am interconnected with All That Is, where am I? If I am all that is, what am I, for I am this individual.Ē
MELISSA: I had an experience about that. I was looking at a picture of two actors, one was observing, and for a second I thought thatís me with him, but itís not me. I got dizzy and I didnít know who I was, and I thought weíre just all the same.
ELIAS: It can be overwhelming; it can be confusing; it can be unnerving, in your terms. You are very set in your own expressions of separation, your individuality. Moving into the genuineness of yourselves in your individuality and allowing yourselves to genuinely attempt and begin to express your own freedoms without limitations also brings to bear that interconnectedness and your automatic responses of fear to that.
You have engaged what you would term to be in varying years a lifetime of isolating yourselves, a lifetime of being singular, and even in this, as much as any of you want to be genuinely free and genuine and interconnected and to know that and view that as such enlightenment, I would express to any of you in any particular moment Ė when you are not engaging lofty thoughts of enlightenment and you are merely mundanely interacting with other individuals Ė it would not be unusual for any of you if another individual taps you or bumps you, for you to respond with a flinch.
HELEN: What do you mean? I donít understand.
ELIAS: What is the other individual doing? They are invading your energy field, and you are accustomed to protecting your individual energy field. (There is a lot of conversation and laughter from the group about this.) Ah! As they all move to touch! (Laughs)
LYNDA: Can I just ask you one little question as an example to myself? (Elias nods) Thank you. I had a really anxious, crummy day yesterday. I was nervous about the group session; I was nervous about everybodyís coming and to have everything perfect, which I knew on one level was ludicrous, but on another level thatís what I do! So, I was really in a crabby mood. I sat over there, and Terri was here and a couple of other people were here, and I put my hand on Terriís leg because I havenít seen her in a year. Suddenly, I was just so happy to be in the room with everybody. The whole craziness and the anxiety of the entire evening went away. I was me, but I was okay to be me. It was just a break for me, and I felt interconnected to everybody for just that moment. Iím not saying itís going to last forever, but I still kind of feel that way. Is that an example to me of a piece of what youíre saying? Youíre going to say no! (Laughter)
ELIAS: (Chuckles) Partially. It is a beginning, yes.
ANN: Can I ask about an example? I was reading this book by Mark Oliver Everett, the Eels guy. He grew up near where I grew up. I was also thinking about the ďOversoul SevenĒ book, where you do one thing in one focus and another focus is doing a similar thing in their focus. So as Iím reading this book, Iím feeling like heís very familiar to me and I feel like Iíve done these things, yet itís totally different from me. Somehow I felt connected to him, but I donít know. Is that even in the direction, am I looking in the right direction?
ELIAS: Now translate that, that experience, that feeling, to every individual that you interact with in every moment in every day.
ANN: Iím starting to. I donít know if Iím pretending to myself, but I think Iím starting to feel that with different people, very so like. Do you think I am? Can you tell me, is it just my imagination?
LYNDA: I had that feeling about her yesterday, when I first saw her, the first instant. (Overlapping group discussion ensues for several minutes.)
ELIAS: In that, all of these feelings are attached to an emotional communication. In this, it is significant to pay attention to what you are feeling and to acknowledge what you are feeling, and in that, to evaluate what is this message, what am I presenting to myself in this situation, which at times may be somewhat challenging, or in some situations it may be slightly disturbing to some of you to actually pay attention to what you are expressing to yourself, for you also incorporate a tendency to judge what you are expressing to yourself, that this is not necessarily wrong or bad but that it is an identification.
Just as if you are generating that feeling of sadness and what may be the underlying communication is that you perceive that your choices are now limited, that is not bad. It is a recognition that you attach value, not in a displaced manner, but that you attach value in relation to your choices in a manner that is not entirely self-directing, that the other individual or the other manifestation or the situation incorporates a co-creation with you. You are not solely creating your reality; some of your direction is dependent upon the other manifestation and what it chooses, and if it chooses not to be here, that limits your choices. This is not a bad realization. It is a realization that offers you more choices and more empowerment and more clarity in relation to yourself.
Let me also express in relation to fear, in some capacity, regardless of what the fear is, it is associated with some outside source. Regardless of whether you define a fear as an inward expression and that it appears to you to be solely your own fear and involving no other expression outside of yourself, I will express to you quite definitely, fear is based in outside sources and how you respond and associate with them. Whether it be situations, whether it be circumstances, whether it be other individuals, other energies, it matters not. There is always an outside source associated with fear.
That is important to be aware of, for that can be very helpful when you are addressing to and evaluating a fear that you may be experiencing, for in that you can evaluate what possible outside sources are influencing this feeling of fear, and when you can identify what the outside sources are, you can also evaluate whether they are valid or not.
NATASHA: And if they are valid?
ELIAS: If they are valid, you move into the next step, which is fear also denies you choices. Therefore, if the expression or if the outside source is valid Ė which for the most part in most situations it will not be, but in some situations it may be Ė in that, it is a matter of recognizing that and turning your attention to what are your choices now.
For the most part, identifying the source or the influence of fear moves you in the direction of recognizing the lack of validity of it, and that dissipates it without moving in the direction of identifying your choices. That next step is generally not necessary, for you will automatically know that you incorporate choices, and it will not be important any longer. But if the fear is valid, the next step is to evaluate what your choices are, for regardless of what the threat is Ė for this is what fear is, it is a threat Ė regardless of what the threat is, that is not to say you do not incorporate any choices whatsoever. You always incorporate choice.
We shall break and we shall continue with your questions.
GROUP: Thank you, Elias!
ELIAS: You are very welcome.
BREAK (at 1 hour, 29 minutes)
ELIAS: Continuing! (Pause, and Elias chuckles)
ANN: So, she felt the bump! If we were connected, she wouldnít feel the bump, right? Is that how that works?
ELIAS: You will feel.
ANN: But it wonít startle you.
ELIAS: It might, but it would not necessarily be bothersome, and you would not automatically retreat.
RODNEY: I have a question. When you started off the discussion Ė thatís the part I remember, because I was half asleep for the rest of it Ė you stated that a commonality with all of the responses we gave you, one of the strongest ones was disconnect and isolation. But you didnít say much about what you meant by the term ďisolation.Ē Is this isolation within ourselves? Isolation in what sense? From each other, from ourselves?
ELIAS: There are varying degrees. It is not a blanket situation, but it is a common factor in that for the most part it is the isolation of yourselves, not necessarily from yourself, but of yourself from all that you actually are interconnected to, whether it be other individuals or other energies or your environment. It is expressed in varying degrees, in which you are concentrated upon your own single entity.
RODNEY: Itís a sense of being alone, then.
RODNEY: Thatís very true for me. I have another question. I almost fell off this chair three times Ė I caught myself falling asleep. How is that connected to the material you were describing, this business of what weíre feeling, what are the physical influences involved there? My falling off the chair asleep seems to fit in with your material. I wondered if you would use that as an example...
ELIAS: Very well.
RODNEY: ...and describe for me if thereís more involved than the fact that I didnít sleep too well last night. My sense is that this is somehow connected with being involved in trying to assimilate the material, and I feel either overwhelmed or like Iím just not grasping it. (Elias nods) Iím kind of isolated from it.
ELIAS: And there is a disconnect.
RODNEY: Would you talk about that a little bit? Whatís the message there?
Now; for each individual the message may be somewhat different, but in this situation, speaking in generalities, the first aspect is a disconnect, disconnecting from the actual interaction and partially from the information.
Now; when that occurs, generally speaking the individual may in some situations express initially that they are not necessarily interested. That is the automatic response. In many situations, that may be very real but it may not be valid, and the individual may actually incorporate an interest but is disconnecting. In that situation, the individual is not quite assimilating. Partially what can be influencing of that is that the individual is generating a shield, a defense, from that information, the subject matter itself, that in combination with the direct interaction of energy with myself. (1)
For generally speaking, each of you that are participating are not entirely aware of and connecting with each other within the time framework that I am speaking. You are more focused upon the interaction between yourselves individually and myself and the energy that is moving between us, which creates two factors, the energy itself and the response to that, the associations with that, and also the subject matter Ė the subject matter applying to yourself in creating a partial vulnerability that there can be an automatic shielding response from. The other aspect of the direct interaction of energies between yourself and myself, that creating an association of exposure, and in that, the shielding becomes not enough. Therefore, there is a communication, an instruction, to the body consciousness to close, that the combination of the energy and the information is vulnerable and exposing Ė not to myself, not to any other individual, but to yourself.
Therefore, not that you are not assimilating, you are, but the processing aspect is not begun yet, that in that time framework the processing is overridden by the shield and the defense. The information is, in your perception, valuable and perhaps interesting, but it is also generating that exposure and therefore vulnerability.
RODNEY: That creates fear.
ELIAS: It may, or may merely create varying degrees of a threat. Threats do not always create fear, but they do generate a response and generally a reaction.
Reaction is another subject that we may discuss, for in moving into your genuineness, your genuine selves and your genuine freedom, reaction is an aspect that is and will be addressed to more and more, that reaction is unnecessary, and in that, it is a defense. Which, if you are genuinely expressing yourself and your freedom, that defense is not necessary, for a reaction is an expression that you generate in association with a threat. When you feel threatened, even if you are not identifying the feeling, when there is a threat presented you generally react. But there is no threat in essence. There is no threat in your genuine self, and there is no consequence.
RODNEY: Is the threat a result of my beliefs regarding this material or regarding where Iím going with it?
ELIAS: Partially, and more so associations. Remember, associations are the evaluation that you generate in relation to any and all experiences Ė ALL experiences Ė with the inclusion of a judgment, good or bad. Every experience that you generate, you also generate an evaluation of that experience, and that experience is in some capacity identified as either good or bad. Even neutral experiences fall into one of these two categories of good or bad.
RODNEY: How would an individual work that? Would discovering what those associations are assist in minimizing the reaction to the threat?
ELIAS: Yes, most definitely.
RODNEY: Another question I had that dovetails with this, I read just a few days ago, you were talking about aggression and aggressiveness. You were saying itís not violence, itís not negative, and there are aspects of our behavior that it would serve us well in exploring the subconscious. It seems to fit in here somehow with this material. But it also seems to me to contradict, in my thinking, with the statement that you also made that our progress should be easy. Thatís the wrong word... Effortless. It seems to me a contradiction between the words aggression and effortlessness.
ELIAS: Not necessarily.
RODNEY: Would you say something about that? I think it pertains to this.
ELIAS: ďEffortlessĒ is an aspect of perception. That is not to say that effortlessness does not require action or energy or even aggressive energy. It is the perception that labels actions as being effortless or as incorporating tremendous effort. When you view an action to be difficult, you label that as incorporating effort. When you view or perceive an action to be easy, it is effortless, regardless of what the action is. That identification, those terms are directly linked to your perception of any action.
RODNEY: Would you give me an example of what pursuing the subconscious aggressively... That doesnít mean anything to me without an example. Itís like in meditation, how could I be more aggressive in opening to the subconscious?
ELIAS: What would your subject be?
RODNEY: There needs to be a subject?
ELIAS: Let me define in relation to meditation. You can move in two very different directions with meditation. In one direction with meditation, the purpose, so to speak, is to be. The goal, if you will, is to be. Therefore, that type of meditation is designed to be experiencing your presence, your existence, your beingness.
Now; in that type of meditation, that is the only subject, being, and in that type of meditation, it is an expression of clearing any aspect that influences the inclusion of any attachments. It is the action of experiencing your own individual genuine beingness.
RODNEY: Without attachment.
ELIAS: Yes. Therefore, one of the actions that is included is to quiet the thinking mechanism, not to be generating thought, and to quiet the emotional communications and to merely experience your existence. Remember, emotional communications are very specific. They are responding to stimulus and what you are generating inwardly. It is a communication concerning what you are doing inwardly.
Therefore, if you are generating this experience and action of genuine beingness, it is unnecessary to be generating any emotional communication. There is no communication that is necessary between the objective and the subjective awarenesses. They are one. They are merely being.
Now; there is another...
RODNEY: Before you leave that, would aggressiveness, as it applies to that, refer to the clearing away of associations, in other words the focusing of attention?
ELIAS: Yes, and would also include an aspect of determination.
In the other form of meditation, that would involve choosing a specific subject, focusing upon a specific subject and allowing yourself to merge with that subject with the goal, so to speak, of generating new and more information, opening yourself, opening your awareness to receive, and therefore presenting to yourself new or more information in relation to any particular subject that you choose.
Now; in that, it is a very different type of meditation, for that type of meditation does not necessarily include the disconnect of the thought mechanism, for youíre presenting new and more information. Therefore, you are engaging your avenues of communication, and the thought mechanismís function is to process and translate that. Therefore, the turning off, so to speak, of the thinking is not necessary, for it does play a role in translating. That can also include other actions such as visualizations, not that that is necessary, but it can include that.
In this, if you are generating a meditation in relation to a subject, aggressively engaging that would also include an aspect of determination, but it would also include a very focused attention in that one subject, to be streamlined in that one subject, and therefore to be very directed.
RODNEY: Thank you.
JOHN: To add another thing to that, part of what you were describing in the two types of meditation, one type incorporates thought. You didnít use the word ďseeking out,Ē you used the word ďreceive,Ē which is very different. Iím trying to identify ways of doing things that I can identify as forcing energy, so I can force energy less. It seems to me that seeking out would be a sort of forcing.
ELIAS: Yes, I would agree, for that is not necessarily allowing. The point in the action of meditation is allowing. Therefore, in choosing a subject, so to speak, in the one meditation form in which you are including your thought mechanism, it is a matter of setting the intention, the subject, and being focused in that subject, not allowing the drifting into other directions but being focused in that subject and allowing that subject to unfold, to receive the energy and the information that you have already set in your intention. Therefore, you have already projected the energy to attract what you are interested in.
In this, when you are generating that action of actively seeking information in a meditation, that almost nullifies the action for it is not allowing. Therefore, you generate blocks, and you do not accomplish as well. You may offer yourself small amounts of information, but you will not accomplish as well, and it is not effortless. It will require more energy, for you are pushing. Whereas, if you are allowing and trusting your intention has been set, that is all that is required. The information is all available to you. It is merely a matter of being open and allowing that to be received.
When you push, you cannot receive, for the action of receiving is being open and pulling in. If you are pushing, you are pushing out energy. Therefore, you create these two different streams of energy, and what occurs? They meet, match, and stop, just as two objects that collide. Energy moves in a very similar manner. If you are projecting and pushing simultaneously to wanting to draw in, you may be partially drawing in but you are also projecting that energy. Therefore, they meet, they collide, and they stop.
JOHN: And it becomes frustrating.
ELIAS: Yes, for you generate a stop point.
NATASHA: Is there any situation where pushing would be a beneficial process? (Pause)
NATASHA: How about if you want to do something but you donít find enough encouragement in yourself to do it? But then you find it anyway because you pushed yourself initially, and once youíre doing it, you do get the satisfaction. So, the initial push was needed.
ELIAS: That is not necessarily a push. That may be the motivation, which is inspiring you beyond apathy.
ELLA: But it appears that you are forcing yourself because you have to overcome some of your barriers.
ELIAS: This is very similar to that distinction between anger and irritation. Anger may feel very similar or even very much the same as irritation, but they generate two very different energies. When you are forcing and pushing, what you are doing is not genuinely what you want. When you are forcing and pushing, an aspect in that is impatience. And what is patience?
ELIAS: Correct. Patience is allowing. It is not waiting; it is allowing. Therefore, if you are impatient, what are you doing? You are not allowing.
In this, pushing creates that expression of impatience, of not allowing, and generally speaking, you may want to engage an action but you may not feel entirely motivated to do it.
Now; There may be many different reasons as to what influenced that feeling that you may not initially be motivated to engage a particular action. It may be that you do not entirely trust yourself or that you are not entirely acknowledging yourself. But there is a persistence that you want to do this action, and therefore, you may actually choose to override the hesitation or override the resistance, which is the discounting. Therefore, you are overriding that discounting of yourself and moving into the action regardless, to allow yourself to accomplish.
When you are pushing, you actually genuinely do not want to engage an action, and you are forcing yourself to generate it regardless, and there is no satisfaction in that. When you accomplish the action, you are not satisfied with it, for it was moving in a push, in a force Ė you did not actually want to engage it, it wasnít genuine to you, it may not be in alignment with your own guidelines, and you knew that, whether you define it to yourself or not. You are expressing that to yourself in your own communications, for your emotional communication is telling you. This is the message: you do not want to engage this action.
ELLA: I have a feeling that there are a lot of words but there is some sort of message you are trying to impart to all of us that maybe could be more concise. There is some sort of important something. All that you are saying is definitely teaching to navigate in those waters of what are you feeling, what is it, how do you... But there is something behind that Iím feeling that you maybe havenít said yet. I donít know. Something is still missing. Itís disjointed a little bit. Is there anything that you want to say that you havenít said yet? (Laughter)
ELIAS: (Grins) There are volumes I have not expressed yet! And what are you missing?
ELLA: It just feels that there are a lot of words, and I donít know necessarily how useful it is for me to think is it this or that or what. I just want to live. I donít want to solve puzzles all the time. I donít want to know what the hell Iím feeling, why Iím feeling that. Who cares? Iím living! So while intuitively and maybe intellectually I realize youíre imparting very important information and a lot of people other than us believe it and probably learn from it, what else? There is something else there.
ELIAS: You are correct. It is not necessary for you to be analyzing every action that you engage. The point in this information is geared to the moments in which you are confused or the moments in which you are not comfortable, and the awareness of automatic responses that move you in directions that block your comfort, for you are so much more focused upon what generates discomfort for yourselves than what generates comfort.
In this, it is not a matter of analyzing and evaluating every moment in every day of what you are doing and how you are doing it and what that involves and what that means. It is not a matter of generating excessively more effort. It is a matter of understanding that the more information you offer to yourself, the more clearly aware you become of yourself automatically, which does not require analyzation.
ELLA: It seems in the midst of all this confusion, that occurs. I agree with you. Iím talking about somehow it is easier to relax into things and not to judge myself as much, just go with whatever is. Sometimes I donít know why I want to do something, but I feel I need to continue.
ELIAS: And congratulations. There are many, many, many individuals that do not allow themselves that.
ELLA: So the feeling is a signal, and you also get a message from the feeling, and then perhaps the signal would dissipate. Sometimes I even know that I do this. I maybe wouldnít verbalize it the way that you do. What I notice right now is that there is a sort of emotional attachment to certain states. While I understand that maybe itís not the best state to be in, I also feel that part of me just likes to stay in it, maybe for drama or the melancholy feeling a little bit. So, I guess thereís a value to a feeling itself as a feeling, until you go through it and then let go.
ELIAS: Quite so! Yes, for in this, there are many feelings that were I just to present the word to you Ė melancholy or sad or anxious Ė your automatic response is that those are bad, that you do not want to feel that, or distressed. But in many situations, you actually do enjoy those feelings.
If you engage a play or an opera or a film or a book or a song or even a composition of music that invokes a feeling of melancholy or anxiousness or sadness or distress, you do not dislike the presentment of what is triggering those feelings, and you do not even dislike those feelings. You actually appreciate those feelings, in that moment, that are being invoked in that manner. It allows you a safe and comfortable experience of feelings that you generally label as negative, without the negative aspect.
Therefore, it allows you to express energy in a different manner that is beneficial. It allows you to express a diversity within yourself in relation to your feelings without drama, without trauma, and without personally affecting yourselves in a negative manner.
ELLA: That makes sense to me. I just want to ask you about that disconnect you were talking about. We have a group of friends in New York that we get together and discuss the Seth material and such, and Iíve been noticing Ė and even with other groups that are similar Ė maybe over the past six months that somehow spontaneously we meet less. All of us are busy or something else. I also generate less interest in these sessions and things like that. I donít perceive any of that as bad; I feel neutral to it. I notice that movement, and Iím thinking that each of us is in a state where maybe that isolation is beneficial on some level, that we are trying to search for the genuine self or something like that.
ELIAS: Yes, and in some capacities it is...
ELLA: When we connect there is no barrier, but there is a tendency to spread apart or something.
ELIAS: Yes, which is also an aspect of the process.
When I express to you that the commonalities that you express are disconnect and isolation, for the most part most of you automatically generated a negative association with those words. I did not express that they were negative.
LYNDA: That is so interesting, because I so went there!
ELIAS: I did not express that they were bad.
LYNDA: What an automatic association, right there in living color!
ELIAS: Yes. You do this with words continuously. I express a word, ďdisconnect,Ē I express a word, ďisolation,Ē and you automatically associate bad.
MELISSA: I thought you said this was the bad news, what weíre experiencing.
ELIAS: I expressed that the bad news was that this wave was intensifying Ė in your perception bad news Ė intensifying as it is moving out.
JOHN: Something thatís confusing me is a question of definition. You seem to be using ďfeelingsĒ and ďemotionsĒ interchangeably, and one is kind of different from the other. Iím emotionally focused. I deal with emotions while religious-focused people have feelings. That sounds an odd way to put it, but thereís a difference between...
Now; in this, if you are speaking of focus types...
JOHN: Not necessarily, but just using that to distinguish between...
ELIAS: But in generating the example of a focus type and the identification of a religiously focused individual Ė which I would express hopefully all are aware ďreligiously focusedĒ is not associated with any aspect of religion at all Ė but in this, yes, there is a quality of processing information through feelings.
Now; in this, that encompasses more than merely the feelings associated with emotional communications. There are many types of feelings. There are body signals that are feelings; you incorporate physical feelings; you incorporate feelings in relation to sensing. There are many different types of feelings.
JOHN: So emotion is a type of feeling.
ELIAS: The signal to emotion is a type of feeling, yes. Emotion itself does not incorporate any feeling. It is a communication. The signal that accompanies the emotion is the feeling. The difficulty that you incorporate is that throughout your focuses you have been taught that feeling and emotion are synonymous, and they are not. Feelings are a signal. They are signaling you that there is an emotional communication.
How have we defined emotion? What is emotion? Communication.
ELLA: You said emotional communication. Are there other communications from the essence to the focus?
ELIAS: Yes. There are many different avenues of communication. Emotional communication is your subjective communication in relation to what you are doing inwardly, to your objective waking awareness.
There are many other avenues of communication, which are your senses, all of your senses, inner and outer. Your body consciousness incorporates communications, and your impulses, your intuition. There are many different avenues of communications.
LYNDA: So whatís the good part about isolation and disconnect? Like you said, I immediately went in the direction of oh dear, Iím isolating again and I should go out and be with people. I donít want to go out and be with people, and Iím in conflict because thatís my automatic response, to push myself to go out and be with people because isolating is bad. Is it part of the process of becoming genuinely connected with my wonderment for more than three seconds at a time?
ELIAS: Yes, which is very similar to what I was expressing previously in relation to the body consciousness and weight, that the body consciousness approaches a particular point in which it slows and perhaps stops in a particular direction temporarily.
In this, the isolation and the disconnect are a part of this process, but what you automatically do is you must DO something; you must change it. You are experiencing a process of becoming more aware of your genuine selves and identifying your attachments, what your threats and consequences are that you associate with which create fears, and your exploration of your associations. In that, yes, there is an aspect of your process in which you turn inwardly, and you are generating an aspect of disconnect and isolation to generate that process of connecting with self and being more clearly aware of self, and therefore being more clearly aware of associations and what triggers certain expressions that generate being uncomfortable, and becoming more self-directing.
But in being impatient and in viewing the disconnect or isolation as bad, there is an automatic reaction to change it, to push it away, to move forward, to do a different action.
LYNDA: Because if I donít something bad will happen Ė in my case, I will become a hippopotamus. I hate to use myself as an example here, but you and I have been talking about this subject for a long time, of weight and body consciousness. I think Iím beginning to get it, that I can trust my body, but this is just the beginning. I could fall down fast. But the key for me is that the fear is I canít stop dieting. Iíll eat the Earth! But itís been two months, and I thought I ate the Earth but I really didnít, and my body is fine. I know this is boring because this is my little thing Ė but I was really afraid not to diet.
I am back to allowing myself to eat. My preference is to have a routine when I eat, and thatís not bad. Itís okay, but I was confused thinking that the stop point was forever. Then I was confused because if I can lose weight, what if I get too skinny. Thatís how crazy it is. Iíve been living this example, and Iím starting to understand that itís okay. I can slow down and trust the stop point.
NATASHA: That was a good example.
LYNDA: I am congratulating myself, itís pretty cool, but itís been hell, Harry, particular hell. (Elias chuckles)
HELEN: Iím hearing that this stop point, no matter what the subject is, is a particular bugaboo for most people. It feels to me that the real stop point thatís the real bugaboo is death, because it feels like that stop point is a kind of dying. To not ďdoĒ feels like dying, to stop to really listen to somebody feels like dying. You have to let go of yourself to really listen. Thatís what I get as I listen, that thereís a connection here to this fear, that if you stop doing what you think is who you are, the story that youíve told yourself about yourself, if you stop doing that you lose yourself.
ELIAS: Ah, but...
HELEN: Thatís the good news, on the other side of it. Youíre not really losing yourself. Is that what...
ELIAS: And that is not the point. You are not losing yourself.
HELEN: Thereís a part of me that can jump to the other side of that and say thatís the beginning of the best part, thatís the awesome part, and I can go there.
ELIAS: Correct, but I am understanding what you are expressing, that that can be fearful, for the perception is if I am not my genuine self now, what am I? If I do not know my genuine self now, what is it that I would present to myself that would be me?
You are not losing you. In this, even in relation to attachments, you are not eliminating those in a manner that they do not exist or that they are not real. You are not detaching them in a manner that they are not associated with you at all any longer.
We incorporated the example previously of one very large and very common attachment of independence, and how you all view independence as good and that the more you express independence with yourselves the more you view that, the more you perceive that, as actually part of your genuine self. (2) It is not a part of your genuine self. It is an attachment.
Now; in identifying that it is an attachment, the point, just as you were expressing, is not that all that you know within your reality is all wrong and all must be removed, or that all of your reality must be extremely analyzed to evaluate if it is right or wrong. It is an aspect of your freedom, knowing what these attachments are, knowing what the associations are. It is not to say that you may even necessarily choose to change them; you may not. But that is a choice. It is not automatic any longer. It is not a reaction; it is not an automatic response; it is a choice that you generate intentionally, which allows you to intentionally direct yourself.
In this, with our example of the attachment of independence, this is not to say that it is bad to view yourself as an independent individual or to express independent behaviors, but to know what those are and what is motivating them, and to know that they are your choices, not that they are expressions that you have been taught or that you have learned that are better but that you choose an action for it does move with your own individual guideline. It is natural for you, and therefore knowing that your own differences are very acceptable.
There are some individuals within your reality that do not move in the direction of associating with that attachment of independence naturally, that their natural flow of energy, their natural expression does not move in the direction of the expressions of how you define independence. Those individuals will struggle, or do struggle, for they generate expectations of themselves: I should be this, I should do this. Or individuals that generate a sensitivity, an emotional sensitivity, a FEELING sensitivity, in which they respond to situations and other individuals in a feeling manner that you define as being emotional Ė but in many situations, in many capacities, in your reality, socially, this is not entirely viewed as acceptable. That is their natural expression, but the attachment is you should be strong, you should be stoic, you should be logical, you should be rational, you should not be always responsive, you should be controlled.
HELEN: So attachment, expectations and judgment are very close?
ELIAS: They move very much together. In this, once again, it is not a matter of continuously analyzing every action that you generate. But each of you incorporates moments and situations in which you are uncomfortable, and it is important and significant to understand what generates that. What are you moving in opposition to that is generating that discomfort? What are you responding to or reacting to that creates fear?
Threat can be expressed without fear; fear is not expressed without threat. Fear is the combination of the perception of threat and consequence, whether they are actual or imagined. It is the combination of the perceived threat and consequence, what is the threat and what is the perceived consequence that you anticipate, not that you are actually experiencing.
You may be experiencing the feeling of fear, but you most likely are not experiencing the actual threat or the consequence. You are anticipating the threat and the consequence, and that generates the fear, for it is not being addressed to. Generally speaking, you do not even define it. You do not ask yourselves what is the threat, what is the consequence, what is possibly the consequence, and is that actually genuine.
The point is that you all incorporate situations and moments in which you are confused, in which you are uncomfortable, in which you are distressed, in which you are fearful, and in that, you do not want to be. Therefore, how do you not be? Moving your attention to the outside perceived sources is not helpful. It does not dissipate the feeling. It does not alleviate the discomfort. Therefore, what will generate that? Also, knowing that the clearer you are with yourselves, the more information that you incorporate, the more you understand objectively, the greater and the broader the spectrum of your choices, of your options, of your directions, of what you can engage and what you will engage, and in that, the more empowering it is to you each and the more self-directing you become.
No, once again, you are not creating Utopia. You will, if you choose to continue in this reality, present challenges to yourself. Challenge is another word that does not automatically mean bad. But yes, you will continue to present challenges to yourself, and in some situations you will continue to present situations and experiences that are not entirely comfortable, but you will know what they are and you will know what your choices are in relation to them. As you expressed, ďI may not always be comfortable but I know I can allow myself to feel that and to move with it, and it dissipates, and I trust that I will offer myself a direction or information. Even if I do not incorporate that information now, I trust I will offer that to myself.Ē
In situations that the individual perceives as intense, regardless of what it is, whether it is in your terms a bad intense or a good intense, individuals do not necessarily for the most part automatically exercise patience. They want an immediate answer. And if they do not present themselves with an immediate answer objectively that their thought mechanism can translate, they begin to generate actions. For the FEELING arises, the signal, which is expressing inwardly your communication: now you are being impatient. This is what you are doing. You are not allowing, and the feeling emphasizes that. Rather than acting upon the message, you act upon the feeling: I am uncomfortable and I will act upon the feeling.
The feeling is illusive. It will dissipate with the information. As intense as you can generate any feeling, it can dissipate in a moment if you understand the information. If you understand the communication, you instantly dissipate the feeling, for it is not necessary. It is specifically designed to be an alarm. If you are noticing the fire, it is not necessary for the alarm.
DANIIL: I noticed that if I was feeling sleepy, if I allow myself to go directly to bed and lay down, before I even lay down Iím okay.
NATASHA: Thatís why I cannot get you to bed! (Elias laughs with group)
ELLA: Rodney was talking about being sleepy, but I think my sleepy is something different. I feel extremely drowsy through this session in moments, and maybe those are the crystals that are doing something?
ELIAS: And what is your impression?
ELLA: I have a lot of vibration in the upper body, and itís very palpable, very physical. I go through a period of extreme drowsiness and then Iím okay again. So, what is your impression? (Laughter)
ELIAS: (Laughs) I have explained many times previously, crystals in many capacities are receptors. They are conductors of energy and they are conduits. Therefore, in the physical presence of crystals, in different capacities and depending upon your own openness and your own movement of your own energy, they can be very distracting.
ELLA: I think it is a combination. I think some of the information I shielded, blocked, but some of the vibration comes from the right of you.
ELIAS: They can be incorporated in either direction. They can allow an individual to be very focused, or they can be very distracting and scattering, for it is dependent upon how you are directing or not directing your own energy. If your energy is drifting, if is scattered, crystals can be very distracting, for they absorb that energy and respond to you by pulling that energy more. Or they can be very instrumental in focusing your energy, for you are directing it and the crystals are reflecting that.
ELLA: So some shielding might have occurred, but also some distraction from the crystals.
ELLA: Thank you!
ELIAS: You are very welcome. (Chuckles)
RODNEY: Whatís the next wave in consciousness?
ELIAS: That would be your choice, would it not? When you choose, I will express it and I will identify it.
NATASHA: As long as itís not a tsunami!
ELIAS: Ah, but that also would be your choice, would it not! Ha ha ha!
INNA: I had a dream about waters rising Ė scary.
ELIAS: Ah, once again, automatic interpretation Ė waters rising, bad. And is scary good?
ANN: Elias, you said earlier that fear is generated from outside of ourselves. When weíre all knowing our inner connectedness, will fear naturally dissipate, will it disappear?
ELLA: When you really get into that feeling of the most acceptance and allowance that you could offer yourself, to me itís very akin to love. In that state, when I meditate or whatever I do, I very naturally switch attention from myself to all of a sudden the whole planet. I think Iíve heard of that before, but I just want to understand. Is it really beneficial for the entire planet when I direct my energy that way to every...
ELIAS: Yes, yes, most definitely.
ELLA: Usually itís all embracive. At that point I feel like everything is me, every single individual is me.
ELIAS: Yes, and it is very affecting. It definitely is rippling.
ELLA: Even when one individual does it?
ELIAS: Yes. I cannot emphasize strongly enough the power and the significance of one individual, of each and every one of you, that you each very definitely ripple outward, much more and much more strongly than you realize or than you recognize.
ELLA: So often I feel helpless when something happens because I can only do so much. I send money or something. But I donít go on political agendas or anything like that, so what youíre saying...
ELIAS: It matters not. You ARE doing. In every moment you are affecting. You are continuously affecting.
JOHN: About the waves, what will it signify when theyíre all done? Weíve only got three left: certain senses, science, and religion.
ELIAS: And? (Group discussion but no answer) Universe, creation of the universe. (More overlapping group discussion)
INNA: Do we get through all of them by 2012? (Laughter and more talk)
LYNDA: I just want to say one more thing before we go our separate ways. Jale says hi Ė okay, Bob? (Thanks, Lynda!)
ELIAS: And you may offer my greetings also.
BEN: Because this is an interesting small group together, is there another focus time framework situation where weíve all been together in a similar sort of way?
ELIAS: Yes. (Much group excitement)
BEN: Would you elaborate?
ELIAS: Both past and future. Past would be within your 18th century, which you are all participating together...
BEN: The French revolution?
ELIAS: Yes. And future would be within a time framework of your 2400s. You all participate in that in a similar group, not in this capacity but in a new exploration in relation to your universe, in very different capacities.
ELLA: Are you still there, answering our questions?
ELIAS: No, not in this capacity. In an exploration that you share together in relation to your universe, far beyond what is known to you now.
BEN: In the French revolution...
LYNDA: ...were we on all sides?
ELIAS: Yes, but all known to each other and all participating with each other.
BEN: So why were we gathering together?
KEN: To get to know each other?
ELIAS: No, that was already known. In that being already known, to explore a different direction that does not necessarily entirely incorporate the conflict that was being expressed Ė not being comfortable with that conflict in different capacities, for there was not an entire agreement in philosophies Ė but wanting to honor the relationships and the connections, and therefore exploring and seeking out a different direction.
KATHLEEN: I have a quick question from Anet/Pauline. She is saying that she has had some unpleasant experiences with intermediates Ė sheís soft Ė and that has been the case with two common friends and relatives. She supposes that might be part of the emotion wave and the intensity, but said she wasnít sure if the science wave had begun yet or not.
ELLA: The science wave, is that when there will be a lot of discoveries?
ELIAS: Perhaps; it is a possibility. We shall see, for you have not chosen whether that will be your next wave or not, for it remains to be seen.
ELLA: What have we chosen?
ELIAS: You have not chosen!
ELLA: Iím not talking about any waves. What have we chosen, anything weíve chosen right now that you know of that you are able to divulge?
ELIAS: In what capacity?
ELLA: Are we progressing with to be or not to be? (Laughter)
ELIAS: Very well, my friends...
VERONICA: Elias! Iíve recently begun the practice of Qigong. Is this practice an alternate way of accessing self, the universal energies as a pathway to self?
ELIAS: You can. You can incorporate it as a method.
VERONICA: Is there a hierarchy of energy exercises?
KATHLEEN: Can I just find out if Iím intermediate or not?
KATHLEEN: And emotional?
KATHLEEN: And initiating?
ELIAS: No, continuing.
KATHLEEN: Thank you so much!
KEN: Can I have my essence name? (Pause)
KATHLEEN: Essence names stay the same pretty much through your focus?
ELIAS: Basically; they do fluctuate.
INNA: So whatís mine now?
ELIAS: The same.
HELEN: Do I have an essence name?
ELIAS: Essence name, Lillie, L-I-L-L-I-E. Essence family, Sumari; alignment, Tumold; orientation, intermediate; focus type, religious.
Very well, my friends!
GROUP: Thank you! (Cheering and applause)
ELIAS: You are very welcome. I extend my very sincere affection to each of you, great encouragement as always, tremendous supportiveness in your journeys and your explorations, and tremendous lovingness in friendship. To you all, au revoir.
GROUP: Bye, Elias! Au revoir!
Total session time of 2 hours, 56 minutes.
(1) Originally expressed as ďPartially what can be influencing of that is that the individual is generating a shield, a defense, that the information, the subject matter itself Ė that in combination with the direct interaction of energy with myself.Ē
© 2010 Mary Ennis, All Rights Reserved.