Elias #2835, 8/29/09___4038
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Posted by ~Å~ on November 06, 2009 at 08:27:17:
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Saturday, August 29, 2009
Session #2835 (Private/Phone)
"I Don't Recognize Myself Anymore"
"Freedom and Independence"
"What Is the Essential You?"
Participants: Mary (Michael) and Katrin (Duncan) (Elias' arrival time is 15 seconds.) ELIAS: Good afternoon! KATRIN: Hello. Good afternoon, Elias. ELIAS: Ha ha ha! And what shall we discuss? KATRIN: This is my problem today - I'm not really sure what I want to
ask you. It has never happened before. I'll just tell you some
observations about myself, and you probably can clarify it. I would
love to ask questions, but I don't know how to phrase them. My environment is pretty calm and quite beautiful at the moment, and
I'm much more relaxed than I used to be. I'm not that organized
anymore, and I give other individuals much more room than I used to
give. I can say I'm at ease with myself when I assess my situation
and my imageries in this moment, but I'm a stranger to myself. Little
examples: I really don't need a tidy house anymore, I cut myself off
deliberately from any email or telephone communication when I was away
for nine weeks, I hardly make any plans what to cook or what to do
tomorrow or in the evening, and I'm forgetting things or events. I
know that I'm not turning gaga; it's more that I'm much less
structured than I used to be. Recently, I got up one morning with the communication that I don't
recognize myself anymore. "This is not me," I said to myself. I seem
to be detached from all the creations I present myself with. The
creations are important to me in a sense that they provide me with
comfort and ease; they are created by me quite naturally. But those
creations are more a by-product, more like a space to operate in.
This is a discovery for me, and I can't really phrase a question
here. Perhaps you might give me a more precise assessment of what I'm
trying to tell you. ELIAS: You remember our discussions in relation to genuine identity
and the attachments to identity? KATRIN: Yes, I do. ELIAS: This is what you are doing. You are experiencing detaching
those attachments. Not that they disappear, not that they become
unimportant, but that you are moving in a direction of recognizing
that they are not you, that they are not who you are or what you are,
and that you can incorporate your attachments by choice in the manner
that you want, but it is not a matter of have-to any longer, or
supposed-to. In this, you are moving more into allowing what is more natural and
what is more genuine of you. And yes, it seems unfamiliar; it seems
that you may be a different person, so to speak. In actuality, you
are not; you are merely allowing yourself to experience yourself in
your genuineness rather than only experiencing yourself in all of the
attachments, which is very different. As I expressed, it is not to
say that the attachments are gone - they are not - but that you do not
have to engage them or express them. In this, you may not necessarily be motivated to be as interactive
with other individuals. That may change, but it matters not. For the
point is that in the situation, in the moment, in the time framework,
you are not obligated to do so and that there is no intense push of
what you must do or what you are supposed to do, or what you must not
do or what you are not supposed to do. It is a movement into what your genuine self is and what your natural
movement is in the simplicity of that, without all of the
complications of the attachments. In this manner, you can begin to
discover your genuine freedom, that if you want to engage any of those
attachments you can, but you can do so knowing that it is an
attachment, that it is not the genuine you, that it is merely an
action that you are choosing in the moment to engage, even if it is as
simple as engaging another individual, phoning a friend and
recognizing that previously your motivation for doing so was not
necessarily entirely merely that you wanted to connect, but that there
generally are other reasons that motivate you. The obligation, the association that this is what friends do, that you
should be continuing or initiating contact for this is what is
expected and this is what is required to maintain the bond of
friendship, these are attachments. They are associations that you
generate. They are ideas and concepts and influences in relation to
what you have learned or what you have been taught or what you have
experienced. Detaching from experiences is actually more difficult than detaching
from what you have learned or what you have been taught. Not that
those are not challenging also, but your experiences you more so
associate with who you are. In that, many of your experiences are
motivated by what you assess you should do and all of the tentacles,
so to speak, that are attached to any one "should" - the reasons why
you should engage a particular action. In one simple action, in phoning a friend, the attachment that you
should for this is an action that is involved with friendship, the
reasons for that "should" are all of these other tentacles, the
reasons why. Why are you obligated to phone the friend? For that
maintains an open line of communication that offers the friend the
reassurance that you are thinking of them, that you care about them,
that you are sharing with them. It also is associated with the reason
that if you are connecting, it maintains that line in which the other
individual will continue to connect with you, and therefore, it
maintains the back and forth, so to speak. Or if there is a situation
that arises in which there is a perceived need by yourself or by the
other individual, that is understood that it will be satisfied by the
other individual in the maintenance of the friendship. All of these
reasons are the tentacles that extend from the attachment, and they
generate the motivations for you to continue to engage certain actions
that you expect yourself to do. What you are doing now, without necessarily analyzing the actions, is
you are allowing yourself to not necessarily automatically respond to
those attachments. KATRIN: I noticed, too, that some of my acquaintances or friends, I'm
getting rather bored with them. Apart from one friend and Mary, I
don't have a real exchange about subjects that I'm interested in. It
includes, as well, that I don't get a kick out of anything, so to
speak, that I do, which occupies my thinking mechanism very much. I
wait for inspiration more from inside, because from outside I'm not
very much inspired at the moment. But it seems to me that this
waiting for inspiration is the same as creating a task and not
enjoying the process of starting something that enters my mind. Altogether, I'm quite bored, bored without being unhappy about it. I
have probably not allowed myself to exercise or to practice with
myself to be spontaneous, spontaneous about what enters my mind, what
I want to do. I'm spontaneous when I entertain people or cook or go
shopping, or when I have done my job. I'm spontaneous and flexible in
connection with the outside world, but I'm not that flexible with
myself. This is probably the source of my boredom, because I realize
more and more, and after what you have just told me, that I will not
engage certain attachments anymore. I have the desire to go in a
different direction, to create my own entertainment, let's put it that
way. ELIAS: Yes! And in this, it is a matter of paying attention to those
spontaneous impulses and allowing yourself to move with them rather
than dismissing them. The reason that they are easily dismissed is
that in the manner that you are accustomed to thinking and
associating, whatever the spontaneous impulse is appears initially to
be unproductive. KATRIN: That's exactly how I feel. ELIAS: And therefore, why engage it? It is unproductive. It is not
yielding what you think of or what you assess as being a productive
action, and therefore, it is almost frivolous. In this, this is another aspect of this genuine movement and detaching
from those attachments, allowing yourself to pay attention to those
spontaneous impulses regardless of what they are, regardless of how
insignificant they seem or how small they seem or even how little time
they may occupy to execute. That is another factor, for significant actions carry the association
that they incorporate more time. If you are engaged in a project that
incorporates time that will occupy you for an hour or two hours or
five hours or several days, this is more significant and this is more
to be paid attention to, for this is more productive. But the
impulses to engage an action that may engage fifteen of your minutes
is equally as productive as an action that incorporates several of
your days. It is merely different. It is a different type of being
productive. It is a type of being productive that is allowing you to
genuinely be you and to explore what your interests are, what new
interests you may be developing and what genuine interests you
incorporate, rather than what you have thought was an interest, for it
should have been an interest. Such as, you express that you are not as interested in exchanging and
conversation with other individuals or with other friends as much any
longer for you are not as interested in the subject matters any
longer. I would express to some extent you were likely not entirely
interested in the subject matters before, but you incorporated that
attachment of the obligation and the supposed-to's, which are the
whys, the tentacles of relationships, and therefore, you should
incorporate an interest. Or even if you do not incorporate the
interest yourself, you should allow the other individual to express
themself, and in that, you should display some interest in what they
are expressing as an acknowledgment of the importance of the subject
to them, which is also one of the tentacles of friendships or
relationships. What you are moving into now is the state of relationship - not
relation-SHIPS that involve the exchange between yourself and some
other manifestation, be it human or otherwise, but the state of being
of relationship, which is the state of being of interconnectedness.
In that interconnectedness, those attachments are not necessary, for
you already are interconnected. Therefore, whether you incorporate an interest in another individual's
subject of importance or not matters not. It is not necessary to
display that. It is not necessary to prove that you are connected to
the individual by displaying the appearance of an interest in what is
important to the other individual. You are present, and your presence
in itself expresses your worth of yourself and your value of the other
individual, regardless of whether you incorporate the same importance
in the same subjects or not. In this, you are beginning to move into that genuineness of self, and
yes, it is very unfamiliar. Beyond unfamiliar, some aspects of it are
even unknown, and yes, it can be confusing, for you continue to search
for those familiar actions that are associated with the attachments. In this also, you are beginning to let down, in a manner of speaking,
not necessarily let go but let down the attachment of independence.
This is a subject that I have been engaging recently which is very
important, for it is a gateway into genuinely shifting in objective
physical manners that will provide the avenues for significant changes
in your reality in this shift. Let me express to you, my friend, one of the significant changes in
your reality that I have expressed will be realized in this shift is
that the foundation of exchange will be obsolete. Therefore, exchange
in the most obvious manner that you view, which would be money or some
type of exchange, one action for another which is the basis of money,
will no longer be one of your foundational elements of your reality. Now; in that, many individuals, if not all individuals, that are privy
to this idea may question within themselves how can that be possible?
How can we actually accomplish such an immense alteration of our
reality when this foundation of exchange permeates so much of what we
do - and in attachments, even what you are, although not genuinely
what you are. In this, in order to accomplish that type of immense change in your
reality, you must first recognize what attachments there are and the
immensity of them to what and who you genuinely are. For if you
cannot detach those attachments and recognize them as attachments and
recognize what they do and how they limit you, and if you cannot
recognize who you genuinely are and what you genuinely are, how can
you possibly generate these immense changes to your reality that are
attachments? Exchange itself is an attachment. One of the most immense attachments, other than exchange, to your
identities, and one that in a similar manner to exchange you view as
good, you view as a prize, and as I have expressed, is one of the
jewels of your reality, one of the jewels that you attach to your
identity, is independence. For this jewel you equate with freedom,
and it is not. It is not freedom. It is binding. Freedom is merely
another term for separation, and separation binds you. In this, you do not express that you are generating freedom-to. You
express you are generating freedom-from. Freedom is an action that
you move away-from, away from some aspect that you perceive to be
binding or that you perceive to be limiting. You perceive that the
more independent you become, the freer you become, for the less
attached you are to some other expression. In actuality, the more freedom you express, the more attached you are
and the more bound you are, for some of the very strong attachments to
the attachment of freedom are control. In association with
independence is responsibility, and an enormous attachment to
independence is right choices, right actions. If you are independent,
you must engage right actions to maintain that independence. The more
independent you are, the more responsible you are for whatever is in
your charge in that independence. The more independent you are, the
more you must be in control of what you are independent of. Therefore, that jewel that you view as freedom binds you tighter and
tighter the more and more you express it. The more and more you
strive for it and the more you attain it, the greater you separate and
the less you allow yourself to receive. For what shall you receive?
You can do yourself. What shall you allow outside of yourself? You
can accomplish alone, for you are independent. KATRIN: This is a hard thing. ELIAS: Yes, it is very significant and it is immense, for it
permeates all of your existence, regardless of what it is. Whether it
be what you own, what belongs to you, your environment, other
individuals, objects, creatures. It matters not - whatever is in your
charge. And how can you define whatever is in your charge? Whatever
you engage. Whatever you engage is in your charge in independence,
whether it be your home, your vehicle, your family, your friends,
other individuals, co-workers, strangers, objects, pets, trees. It
matters not. Whatever is engaged in your existence is a part of what
is in your charge in your independence. What is the reverse of independence, or what you would term to be the
opposite of independence? Not de-pendence. The opposite or the
reverse of independence is relationship. Not relation-ships, but the
state of relationship, the knowing of interconnectedness, the knowing
that there is not isolation, that you are not isolated, that although
you incorporate your own wondrous uniqueness, you are also entirely
interconnected. Now; how can that be? How can you maintain your unique individuality
but also be entirely not separate and interconnected and in that state
of relationship? Let us generate that in very simple familiar terms: let us examine
what the essential you - we will not incorporate the term "essence,"
for all of you, or for the most part most of you, already separate
that. You incorporate a different essence name, and therefore that
name designates essence as being different from you as a physical
manifestation. Therefore, that already incorporates a significant
separation. Let us incorporate an examination of you and what the
essential you is. It is not your body consciousness, not in your
assessment, not in your perception. Therefore, what is the essential
you? Most individuals will define the essential you as being either your
mind - which you do not entirely equate with your brain, and although
you do attach aspects of it with your brain, you do view your mind as
different from your physical brain - or your soul. More so the soul,
for that you do not attach with any actual physical organ or physical
manifestation. The soul, in your perception, is the essential you and
is the make up of who you are, what you are. Although it somehow
elusively resides within the physical manifestation of you as a body,
it is not attached to it. Very well; in incorporating this idea of the genuine you - who you
are, what you are, being that soul - how can that soul be unique,
different and its own self and also be not separated and completely
entirely interconnected with All That Is in every other capacity?
Very simply, in a manner that you each can very easily understand, in
the presentment of the concept of a soul mate. The concept of a soul mate, although it may incorporate many different
forms and philosophies, the basic aspect of that is that there is some
other expression, some other soul that is a part of you, that is so
not-separate from you, that is so much a part of you that it cannot be
detached from you. Whether you can physically engage it or not, it
remains a part of you - which also presents the motivation for many,
many individuals to be genuinely seeking out their soul mate, that
piece of themself that cannot be cut away, that split-apart that is so
much a part of themself that without it the individual does not feel
complete or whole. Now; as you aware, these are philosophies, but there is a grain of
actual realness in that. You have generated the reality of
relationship, the being of relationship, that interconnectedness, that
lack of separation into some form that you can easily identify and
attach to in a physical sense: the soul and the soul mate. In this,
what you are doing now is moving into, shifting into, that genuine
identification of your genuine self, your genuine identity without the
attachments. The soul does not incorporate attachments. "Soul" is merely another
term for you, who and what you genuinely are, and in that, the soul
mate is all else, All That Is, which is all genuinely a part of you
that is not separated. It is only separated by the attachments, and
as I expressed, one of the greatest attachments, other than exchange,
is independence. KATRIN: You moved me to tears today, because when you explained about
freedom and independence, what they were, that is how much I wish it
would be like this. There is a deep push inside, I think, to go in
this direction. I can speak for me, because it moves me so much. It
is not a concept; it is something which really struck a chord with me. ELIAS: And this is more than a wish, my friend. This is what you all
desire to shift into. This is the remembrance - not memory, not
experience, but the remembrance, the beingness of that genuine
interconnectedness. I have expressed, one thread cannot be a fabric; one thread is one
thread. But you are not one thread. You are a fabric, and that
fabric cannot be generated without countless other threads, for that
is what generates a fabric and that is what you are. Perhaps in the perception that you incorporate lack of motivation -
which is not actually a lack of motivation, it is merely a different
motivation than what you are accustomed to - you are moving into the
discovery of the genuine freedom without boundaries, without binding,
and the actual wonderment now and gloriousness of what you actually
genuinely are, without the dismissal. (Pause) KATRIN: I've nothing to say. (Elias laughs) I'm a bit overwhelmed,
but in a very nice way. ELIAS: Perhaps now, as you began this conversation in expressing to
myself that you are engaging unfamiliar actions and you do not feel as
though you are you but not in an uncomfortable manner, perhaps now you
can view that not uncomfortable experience and feeling as the doorway
into that brightness of who you are, that without those attachments
you can be all that you are, expressing any manner that you choose,
and you are not disconnected. KATRIN: What I noticed already, and I mentioned it to Mary, is that I
am much simpler than I thought. This experience of being detached
showed me what simple wishes I have, what simple desires I have, which
have been colored by obligation or what was expected of me. That I
have discovered already. ELIAS: Correct, yes, which I have been expressing from the onset. It
is all actually quite simple, but you as humans genuinely are
fascinated with complicating. KATRIN: I can sit around nowadays doing nothing but looking at
trees. Then I have the slight feeling I have to do something, there
are things that I have to do. Feeling so simple in your desires has a
very nice attachment to it. So, I'm just figuring that out. I'm not
really clear yet. ELIAS: And a more genuine surprise, does it not? For when you
present yourself with very simple expressions and very simple actions,
or when you allow yourself to engage very simple impulses, what you
present to yourself is surprising. But in its simplicity, there is
more of a genuineness in that surprise, more of a genuine appreciation
of the surprise. KATRIN: There is beauty in it as well. ELIAS: Yes, quite so. KATRIN: I have experienced that. It is more your brain or your mind
that is questioning whether this is possible. But it will pass.
(Elias laughs) And the sentence, "You have to be independent," I
never will say that again. (Elias laughs with Katrin) I didn't know
that was one of the strongest attachments. What a surprise. It's so
logical when you tell me that; there's a natural logic in it. To be
independent, you try to separate yourself. ELIAS: Correct. KATRIN: Well, there's quite a bit to ponder (Elias laughs), and
changing my whole perception about myself or about us, as well. I am
overwhelmed. I thank you so much. ELIAS: You are very welcome, my dear friend. I shall be anticipating
our next meeting, and I shall be offering my energy to you as always
in tremendous encouragement. I express a tremendous lovingness to
you, my friend, and an acknowledgment of the genuine beautiful
expression of your energy. KATRIN: (Emotionally) Thank you. ELIAS: You are very welcome. As my friend, to you until our next
meeting, au revoir. KATRIN: Au revoir. Thank you. Elias departs after 52 minutes. ©2009 Mary Ennis, All Rights Reserved
www.eliasforum.org
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