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Saturday, August 02, 2009

<  Session 2824 (Private)  >

ďThe Common Orientation Session, Part 1Ē

Participants: Mary (Michael) and Lynda (Ruther).

(Eliasí arrival time is approximately 12 seconds.)

ELIAS: Good morning!

LYNDA: Good morning! I thought we would have a common orientation session this morning, Elias.

ELIAS: Very well.

LYNDA: Iím going to try to stay on one question at a time. Feel free to prompt me for examples, if you want to, and help me stay on track. Iím happy to do this now because I think itís overdue. I want to get information out there.

So, with that in mind, how are we common types exploring this wave in difference to the soft and intermediate orientations? (1) I know you gave a brief overview in Julieís soft session, and Iím going to use some of her questions from the soft session for the common. (2) Would you give a review of the differences and how weíre each exploring this wave, and then elaborate on the common orientation?

ELIAS: An overview of all of the orientations? For that has already been given.

LYNDA: Letís specifically stick with the common orientation. I know youíve described it as a lot of objective associations. I know for myself, I am easily overwhelmed with those thinking, thinking, thinking associations. Yet, as easily overwhelmed as I have been, especially lately in this wave, I find that I am able to snap out of it and empower myself faster than Iíve ever been before. I want to acknowledge that movement in myself but also look at the challenges of so many thoughts in my head. Is that typically what the common orientation is going through, pretty much?

ELIAS: Yes, to an extent. For being quite objective and being quite focused upon objective imagery but in a different capacity from the other two orientations, the challenge with the common orientation Ė which, as you are aware, is most individuals Ė is that this wave is intensifying any natural direction and expression. Therefore, in relation to the common orientation, common individuals pay attention quite strongly to objective imagery in many capacities.

Now; remember, objective imagery is abstract. What common individuals do, generally speaking, in relation to imagery, is in any given moment the common individual is paying attention to imageries outside of themselves as a reflection of whatever they may be addressing to or feeling or as validation or in relation to a direction that they may be engaging or even subject matters that may seem somewhat random.

A common individual could be, as an example, engaging in conversation with another individual in relation to some philosophical subject Ė or in relation to any subject that is not necessarily a direction that they are individually engaging, as an example. A common individual could engage a subject by watching a film or watching a play or reading a book or engaging a concert. These are actions that may not necessarily be directly associated with whatever that individual is doing in their individual direction and may not be associated with an issue that the individual is attempting to address to, but it is an action that they have engaged. Perhaps, in a hypothetical situation, the individual may be discussing their experience with engaging any of these different mediums, so to speak. How a common individual will very often engage objective outside imagery in relation to these actions is that they will notice some type of outside imagery that will support whatever they are discussing or that will validate whatever they are discussing.

As a hypothetical example, let us say that the individual may be discussing a story that they have been reading in a book, and let us say that this story is fictional. In this story, one of the main actions and characters of this story may be a horse that is of a reddish color. As this individual is relaying their experience to another individual in relation to this book and the imagery in the book, the individual may begin to notice several red objects in their environment. The common individual will connect with those objects, with that imagery, as some validation of what they are expressing, or they will view those objects almost as a part of the story, for they are connecting not necessarily with the objects but with the color, and that supports their expression. This is very common, for a common individual to include objective imagery as a supportive element to whatever they are doing.

Another hypothetical example could be that the individual may be experiencing some turbulence or churning within them and not necessarily immediately identify that. Perhaps that individual may be engaging some action within their kitchen. They may be generating an action of creating some type of beverage, and they may be using an appliance that you incorporate Ė a blender. As they are creating this beverage, they are watching the movement of the blender...

LYNDA: The churning, churning, churning.

ELIAS: ...and that may generate a clarity. As they are watching the blender, they recognize that what they are feeling or what they are experiencing is that churning or that turbulence, and the objective imagery is supporting that or validating that to them.

The challenge in relation to this present wave is that common individuals are so very focused upon objective imagery and that objective imagery is so very abstract, what is occurring is that rather than paying attention to one element of imagery Ė which is what common individuals are more accustomed to Ė you focus somewhat singularly upon your objective imagery: a single color, an action, an object. It matters not, but the focus is centered upon one facet of imagery that will support whatever the individual is doing.

What is occurring in this wave is that you are beginning to or have been noticing many aspects of objective imagery simultaneously. Rather than generating that natural ability to focus upon one expression of imagery, there are many, many, many imageries that are being noticed, and that becomes confusing. Rather than generating that familiar expression of support or validation of whatever the individual is engaging, there are so many facets of imagery that are being noticed, the individual is unsure of which imagery to pay attention to. Therefore, they are attempting to pay attention to all of the imagery and are engaging difficulty in deciphering or discerning which piece of imagery actually fits what they are engaging in the moment. Therefore, it becomes this cornucopia of imagery that is spilling all around them.

LYNDA: And a bit overwhelming.

ELIAS: Very much so! For what that triggers is the individual is experiencing extreme difficulty in assessing which aspect of imagery is the one that fits. Therefore, they are unaware of what to pay attention to. Therefore, they are paying attention to all of the imagery, and it triggers an automatic response.

Now; that automatic response, generally speaking, for a common individual is to begin questioning. Let me offer a simple, very hypothetical example. Let us say that a common individual is feeling somewhat unsettled but is not quite defining what they are feeling, and in front of this individual is a table. Upon this table there are fifteen different vases.

Now; the individual is not quite clear what they are feeling, but they are noticing that they are engaging some action and the individual is looking to their objective imagery to offer them some clarification, some supportiveness that will define what they are experiencing.

Now; these fifteen vases are all different. They are all vases, but they are all different. Each is a different color; each incorporates a different design. Some may incorporate pictures; some may be solid; some may be transparent. The individual is looking at all of these vases and becomes confused and is overwhelmed, for they cannot decipher which vase is the one that if they pay attention to will generate that support and that validation. Which imagery, which pattern, which color? Which picture is the one that will generate that moment in which the individual viewing the image will snap, in a manner of speaking, and generate that knowing and will generate to themself, ďAh, this picture, in this color, upon this vase, in this shape is the one that matches what I am experiencing,Ē but they cannot discern that. Therefore, they remain with the fifteen vases.

Now; the automatic action that begins is the individual, not generating the ability to discern, begins to view each vase, begins to analyze each vase, taking into account each shape, color, design, image, picture, all of it.

Now; this beings to trigger confusion. To combat, in a manner of speaking, that confusion, and in a greater attempt to single out the one, the individual begins questioning themself and they begin thinking. They begin to analyze inwardly: what am I feeling, what am I doing, what matches which of these vases? Therefore, they begin analyzing and thinking and thinking, and that process of thinking and thinking and attempting to decipher what they already do not quite understand and are reaching for that objective imagery to support becomes more and more confused and becomes more and more important. The process of matching becomes more important, which they seem to not generate the ability to do. Therefore, that triggers the discounting: why can I not match, what am I not seeing in my imagery to match?

Therefore, the more they churn that inward search, attempting to discover some missing piece, the real match Ė one of those vases. But the imagery is abstract, and when there are many examples of that abstractness, in actuality all of the vases match. But the common individual is accustomed to seeing one. There is some aspect of all of the vases that match, but that is too abstract.

LYNDA: So looking for a common thread, is that the idea?


LYNDA: Because Iíve been looking for common threads and Iím looking to...

ELIAS: All of the imagery in some capacity matches, but the difficulty is discovering the one that very much matches and creates that moment of recognition. Not that that one is not present; it is, but the distraction of the other fourteen is so great and so confusing and unfamiliar. For now, it is not, ďAh, I have moved through my room; I spied this vase; it matches. I understand its design, its shape, its image, its color; it matches.Ē No. Now your eye is moving to all of the vases and perhaps even beyond the vases to any other manifestation that resembles the vases in any capacity.

This creates an overwhelm and a significant confusion, which once again, in like manner to what I have expressed to all individuals in regard to this wave and in regard to orientations Ė when asked Ė the overwhelm is the unfamiliarity, the abundance rather than the singularity of whatever is being presented, the confusion in how to discern in a different capacity, and the automatic direction of turning that upon self.

LYNDA: Thatís a big piece for all of us Ė me, of course. Itís huge. Iím paying attention to you saying be gentle. Iím doing my best Ė and I really do believe this about myself Ė to allow the confusion, actually, as best I can, but I see how quickly I discount myself for not getting it.

ELIAS: The other very significant aspect in this in relation to this wave is that it is a matter of communication, which contributes to the discounting, for you all are aware that this wave is addressing to communication in all forms. Therefore, you automatically begin to analyze: This is a communication. What is it? This is my method of deciphering communications, by viewing objective imagery which validates and supports whatever I am addressing to or whatever I am engaging in relation to communication. Now the imagery is so abstract and so vast I cannot isolate it. Therefore, I do not know what the communications are, and I am unsure whether the communication is an outside communication or whether it is an inside communication. I am unsure whether the communication is being presented to myself by some outside source that I should be paying attention to, or whether it is an inward communication of myself to myself. If it is an outside communication that another individual generates an expression, perhaps I should be paying attention to that. Or if I am walking upon my street and I am noticing many different actions and manifestations and this is my imagery, perhaps I should be paying attention to that. Or is it not an outside communication, is it an inward communication that I am presenting to myself? And immediately, the next analyzation is what am I feeling, what am I doing, what is occurring.

LYNDA: Thatís a hard piece to connect. Iím right with you, and I immediately go there. I know what Iím feeling. Iím feeling, for the most part Ė and this is just me, and itís a little extreme I understand Ė but Iím mostly feeling dread. Iím mostly feeling a mild malaise, ennui, almost sadness because I canít figure out whatís going on. Iím feeling more isolated as a result of it and separated from myself, because Iím a person of faith. I get my personal challenge... Do you mind if I talk a little? (Elias nods)

I get my personal challenges. I understand the whole challenge of betrayal and fear, and I really have come through... I get it. It never goes away; it just gets shorter duration. Iím up for the challenge. This is different, because itís on-going. This feels constant; itís constantly with me. Itís almost like I donít have the information in my body consciousness to deal with this. I am going to ask you if thatís a piece of this, because I donít think I do. Iím trying to be good to my body. Literally, you should see me walk down the street going, ďItís okay; weíre okay. I know weíre feeling scared, and I know you donít whatís going on.Ē So thatís information: we donít know! But weíre going to find out! We just donít know what to do next.

Iím gonna shut up and let you jump in here. I suspect, in talking to a lot of people, even many, many people outside the forum in the course of my day, are feeling the same way.

ELIAS: And what occurs in relation to the feelings is you begin thinking. You begin to analyze what is this, what do I do, how do I do. How do I change, how do I...

LYNDA: How do I receive? How do I be open? I canít receive! Mary just said the same thing to me Ė she is feeling like she canít receive. This isnít even about orientation Ė it is about orientation Ė but thereís commonalities in all of us in this wave.

ELIAS: The imagery is different.

LYNDA: Yes, but not being able to receive, not knowing whatís going on, thereís common pieces there.

ELIAS: Yes, there are. There are aspects that transcend orientation that you are all experiencing in different capacities. And yes, the aspect of receiving is one, the aspect of connecting is another Ė connecting with other individuals, and more so, connecting with yourselves is another.

LYNDA: Itís a chore to even email sometimes, literally.

ELIAS: Motivation is being affected, and the reason motivation is being affected is that the two largest factors of receiving and connecting are being strongly affected. Therefore, what that triggers is a void of not objectively understanding how to generate those two actions. The reason that it is difficult and overwhelming and there is this aspect of not knowing how to regenerate those two factors is what I have been expressing throughout this wave, that what has been familiar to you does not fit any longer.

I have been expressing this for an on-going time framework, but with this wave, it is, in a manner of speaking, being inserted. This is no longer concept. This is NO LONGER an idea that you can play with intellectually or that you can conceptually express, ďI understand that reality is changing and the old familiar aspects of reality do not fit any longer.Ē You have generally expressed that to yourselves for an on-going time framework intellectually, conceptually. This is no longer concept. This IS reality. You are experiencing it. It does not fit any longer. You ARE shifting, and this now is what I have been speaking to all of you of from the onset of this forum.

There WILL BE and there IS trauma in this shift, for there are aspects of this shift that although you can intellectually assure yourself that they are glorious and freedom-producing and empowering, that is the outcome that you have not reached yet. In the process, there are factors that are unknown, which can be likened to any other experience in your life that you were unaware of or did not incorporate the actual experience of Ė incorporating a vehicle, driving a car. You incorporated an intellectual and a conceptual idea of what it would be to drive a car; the car exists in your reality. Therefore, before you engage it, you can see it, you can identify its shape and its mechanism, but until you actually engage it, you are unaware of how challenging it can be to actually wield this extremely large manifestation.

LYNDA: Thatís us, individually. Can I just throw something in here? As I said at the beginning of this session, as intense as this is, I am acknowledging that Iím able to reconfigure things faster because Iím so motivated to have less trauma in my relationships at work, in my relationships here, in my relationships everywhere.

Iím not going into Pollyanna mode with you; Iím just telling you that even though Iím doing that, itís not going away. Iíll acknowledge that itís less trauma. I donít know how many other calmer people are seeing this, but my outside circumstances are stable. Itís all this inside stuff thatís going on. I donít think Iím going to be a bag individual on the street any time ever, soon, at all. I see where the fear comes. Thereís a collective fear going on, but Iím trusting that what you and I discuss that this stuff thatís going on with many of us is inside stuff. Do you still validate that?

ELIAS: Yes, but you are common, and what couples with what you are generating inwardly is imagery that is outward.

LYNDA: Right, which still validates some pieces for me. But Iím stable.


LYNDA: Otherwise, I really would be pfft!

ELIAS: But there are aspects that do not. You expressed to myself in this conversation that one expression that you assess to be constant or almost constant is dread. If you were to express to myself in relation to your objective outward imagery, ďIt does not match.Ē You would express to myself, ďThere is no match. There is no objective imagery. I am presenting myself with a plethora of objective imagery. I am viewing all of these different aspects of imagery, attempting to find the vase that matches.Ē Therefore, not finding the vase that matches, you view all fifteen vases, and you express none of these match, none of these are a validation, there is no validation; therefore, there is no reason.

LYNDA: Right, and thereís gotta be a reason! Thatís big. So Iím losing my mind, and thatís the reason!

ELIAS: What is the dread is the unfamiliarity and what does not fit.

LYNDA: So weíre in the trauma of the Shift. Yes, youíve been saying this is going to happen since the onset of this forum. We didnít come this far to bail! Give me some hope here, Harry! Weíre doing the best as I think we can.

ELIAS: The dread is the creature, the monster that lives in your head. The head-dread! (Grins, and Lynda laughs) This is what it is.

LYNDA: Head-dread! Iím actually encouraged to hear this.

ELIAS: It is the monster that is churning and growing and being fed and being encouraged in your head.

LYNDA: Letís just take a couple of practical steps here to turn away. I keep thinking Iím doing that but obviously Iím not, because the monsterís still there. What do we do?

ELIAS: What do you do with your thought mechanism, with your thinking when you cannot fit pieces together? As a common individual, when you cannot fit the objective imagery with what is occurring within you and what you are feeling, what do you do with your thinking?

LYNDA: You mean after Iíve tried to figure it out and canít, with my thinking? I distract myself. Is that what youíre asking?

ELIAS: How do you attempt to decipher, or in your terms figure out? How do you do that? You do that in your thinking. And what do you do?

LYNDA: I analyze what Iím feeling, I look around, and lately nothing matches. I figure Iím just going into betrayal mode again, and itís exacerbated that my body consciousness doesnít have enough information, and I repeat, repeat, repeat.

ELIAS: Which is an excellent example, what you expressed. For what you are doing is you are engaging the thinking, not merely in repeat but in past.

LYNDA: Then I project ahead into what if, which is just as bad.

ELIAS: Correct. But the what if is based upon the past.

Now; you expressed also in this conversation that you are a great individual of faith. Faith is another term for trust. Trust is an expression that only occurs in the present. Trust is an action and an expression that does not occur in past or future. It only occurs in the present, and trust is very strongly linked to what you believe in the moment. I am not expressing an identification of beliefs but what you believe in the moment. In the moment, if you believe that a piece of food is sour, is not good, you trust that believing, and therefore, it is. For you trust it, and you trust it strongly.

Now; believing, whether it be good or bad, is an excellent example to all of you how easy it is to trust and how strongly you do it. If you BELIEVE that you are not accomplishing, if you BELIEVE that there is some looming fearful dread that is about to swallow you, you trust that, and you trust it in the present. Therefore, the feeling is exacerbated and continues in the present. You are not feeling what you felt pastly. You are not feeling what you may feel futurely.

LYNDA: So much for my belief in the present and what the hell that means! Itís not esoteric, youíre right. So what do I do?

ELIAS: No, it is not esoteric. It is very real.

LYNDA: The idea of being in the present moment, itís not cosmic la-la land.

ELIAS: No. Many, many, many, many times you are in the present but you are not aware of it. You are experiencing it, quite definitely. Are you self aware that that is what you are doing? No. The first aspect is to genuinely recognize that this monster lives in your head. It lives in your thinking.

Now; I very much understand that what I am expressing to you is simple but is also difficult, for this monster has very effectively and strongly attached its tentacles to your feelings. Therefore, what is the most difficult is detaching those tentacles from your feelings, recognizing that this is a monster that has been created in your head and not that it is not real Ė it is. It is a very real monster. It has intertwined itself in very realistic manners to your feelings, but it is not valid. It is not genuine.

Let us take away the term ďvalid.Ē It is not genuine. YOU are genuine. Who you are is genuine. I have expressed many times in recent time framework, this movement of discovering your identity and the purity of that and the genuineness of that apart from the attachments is a very difficult movement. This is an aspect of that. This monster that has grown in your heads is very much associated with those attachments.

If you were to create, draw a picture of this monster, what would be necessary to include in your picture would be forms of all of the attachments to what you thought of as your identity, as who you are. That is what your monster looks like, and that monster is in residence. In that, what do you do? The first action is merely to recognize that there IS a monster and that it is very real and that the more you feed it, the bigger it gets, and the more you feed it, the longer its tentacles become and the more intertwined they become with your feelings.

LYNDA: So taking an action of some kind to not dwell? Letís talk specifics here.

ELIAS: It is not merely an action of not dwelling, for this monster has become quite invasive, and it is also not a matter of avoiding Ė which is comforting, I am aware. For when you are avoiding, if you can, if you allow yourself to avoid to the point of significant distraction, it does allow you to not pay attention to the tentacles. Therefore, you do not necessarily feel the tentacles as much or you may not feel them at all, momentarily.

But (17-second pause) know that what I am about to express to you, you will most likely not objectively understand yet. But believe, and therefore trust, that it is not a matter of someday you will, but that it is a matter of it merely is necessary to assimilate, and you do that without thinking. In that, you WILL understand. Not you will understand... (Recording ends)

(Recording ends after approximately 58 minutes.)


(1) The wave Lynda is referring to is the emotion wave in consciousness. Elias spoke about this topic for the first time at the group session in California, April 2008, Session 2482, and again in more depth at the group session in Vermont, October 2008, Session 2658.

(2) The soft session that Lynda is referring to took place in mid-May 2009. It has not, at this date (late August 2009), been published yet.

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