Session 1074

Judgment about Judgments


"Judgment about Judgments"

Monday, May 6, 2002 (Private/Phone)
Participants: Mary (Michael) and Shahma (Fiona)
Elias arrives at 11:45 AM. (Arrival time is 22 seconds.)

ELIAS: Good morning!

SHAHMA: Good morning.

ELIAS: (Chuckles) And how shall we proceed?

SHAHMA: Well, first of all, I wanted to thank you for the previous session. I got two of the tapes. You were really, really clear on a couple of things that I was unclear about, and that was the common orientation and when you were speaking to me about my animals, paying attention to self when my animals come and interrupt me while I'm doing something. That was so clear, and there were a couple of funny things that happened.

One was, I was transcribing one of the tapes and I was talking about the fibromyalgia and the painfulness. I heard it the first time, but then the second time every time the tape would reach the word "painfulness" when I was speaking about it, the tape would cut out. I'd rewind it and play it again, and it would do that over and over again. It's like the word disappeared. (Elias laughs) And I was thinking, "I wonder if I did that or if Elias is just being playful here?" But I did feel better the next day. (Laughs, and Elias laughs) Was that you?

ELIAS: Partially; yes, you are correct, this is an expression of playfulness, but also your allowance within your expression of imagery to be responding to that energy of playfulness in interruption of this particular term to be offering a point. Ha ha ha!

SHAHMA: Right. It was very clear! (Elias laughs)

Another thing that happened with one of the tapes was, I was listening to the part where you were giving me an example of one of my creatures standing on my foot and messing with me and moving my hand because I was writing, and to focus inward and realize that this is myself interrupting myself and to choose what I wish to do with that. Well, I was driving home one night and I was listening to that on the tape. There's a long stretch of road where we're going 50 miles an hour. There's only one other person on the road, and this other person in the other car is right behind me, tailgating me. It was so funny because I was listening to the thing about my creatures interrupting me at the same time.

At first I was, "Ugh! Why doesn't she back off? I don't like it when people do that." (Elias chuckles) And then I thought, "Wait a minute. This is me pushing myself down the road. What am I choosing? I'm choosing to relax and just go home at a leisurely pace." I could have pulled off the road, but that's kind of hard to do at 50 miles an hour, and allowed her to pass. We're on this long stretch of road where she could have gone around me but she didn't. So I thought, "Okay, I am choosing not to be pushed down the road like this," and nothing changed. Then it occurred to me that the reason nothing changed was because I'm not accepting of myself in the same situation. In other words, if I was behind someone, generally I wouldn't allow myself to tailgate someone; I'd hold back because it's unacceptable behavior to me.

So I guess I wanted to check and see if my thinking is correct on that, and my impression is that that's why it didn't change.

ELIAS: You are correct, to offer yourself information and allow yourself an awareness of your perception and what you generate in relation to your beliefs and what you allow and what you do not allow. (Elias chuckles)

And I am acknowledging of you, for you have allowed yourself to be interpreting and translating the imagery that you present to yourself but not necessarily incorporating an absoluteness, which many times is an automatic association of viewing objective imagery and expressing to yourself the questioning of what you may be generating that is precisely or exactly the same as the imagery that you are generating. And it may not necessarily be an expression that is precisely the same; it is merely a choice of imagery that you shall move your attention to and shall spark an inquisitiveness within you, and once again, viewing that the objective physical imagery is abstract and not absolute.

SHAHMA: Right. That was something, after listening to the description of common, that was very clear to me. Because I remember reading in Seth that he offered several different ways to discover one's beliefs, and one of those ways was just to look around you in your objective reality, like what would a person believe in order to create this? That particular way of understanding or discovering beliefs was the clearest to me; it seems like the easiest way for me. I think that is my understanding of common.

ELIAS: Yes, viewing your objective imagery and generating your translations in relation to objective physical imagery. This is the manner in which this orientation perceives.

SHAHMA: One of the things I wanted to talk about briefly is, for a couple of weeks there I was experiencing a lot of conflict because of conversations with people, my co-workers and I, and we would get into these discussions. One of the things actually I enjoy about my work is that we're free to get into these discussions all the time, but they bring up a lot of beliefs. Also, my family, we're doing the same thing. We're doing a lot of talking about things that are going on in the world right now.

A lot of beliefs I noticed that other individuals have pop up, and they'll say something like, "Oh, that's so wrong!" and it's like this red flag goes up in me and I'm going, "Wait a minute!" I mean, I have my preferences. I prefer that there's not so much violence in the world and things like that. But if someone starts saying, "This is wrong, this is bad," I get this kind of conflict going on within myself. Because I think part of me does have the belief that this is wrong or bad, but I'm in the process of changing that or choosing otherwise. I get all tangled up when I'm talking to other people because I'm not quite sure how to maneuver my part of the conversation so that I'm not... I'm not quite sure what I'm trying to say here. I mean, I am but... (Laughs)

It's this conflict. I realize certain beliefs come up in me and I blurt things out and then I think, "Whoa! Why did I say that?" It's like I have two beliefs going on at the same time and they're struggling with each other.

ELIAS: I am understanding. What you are addressing to once again is the belief in absolutes, and you are moving yourself into a recognition of this, and an allowance of yourself to view differences in perceptions and what beliefs are expressed by different individuals and what your preferences are, but also the absoluteness of good and bad and your alignment with that also.

For this is a movement, my friend, into acceptance, allowing yourself to recognize that you incorporate these expressions also, and regardless of whether you may be expressing to yourself, "I do not believe that this expression or that expression is bad," if you are generating a response in conflict to the expression of another individual that is expressing that judgment, you are generating the same expression, for you are generating a judgment concerning their judgment.

SHAHMA: Right. So how do I...? I'm not quite sure what to do with it or how to address to it. I'm identifying all over the place but...

ELIAS: Correct, and as I have expressed previously, your first step is to be noticing. Your next step is to be recognizing and identifying, which you are incorporating. Once you have recognized the belief that is influencing your expression, you move into the third step, which is addressing to, and in this you incorporate the action of choice in relation to the recognition. Therefore the addressing to is an active step, but not forcing.

You allow yourself to actively choose to not be generating a judgment in recognition that individuals incorporate differences in perceptions, and the manner in which you address to this is to turn your attention to you and not concern yourself with the expression of the other individual, but to be paying attention to YOUR expression and actively choosing not to be incorporating judgment concerning your expression.

Now; the automatic by-product of this action is to not be judging of the other individual's perception, for you are not concerning yourself with the other individual's perception; you are paying attention to YOUR perception. In generating this type of action, in this process, so to speak, you thusly move yourself into a genuine acceptance, in which you allow yourself the genuine perception of it matters not what the other individual is expressing to you in their opinion or their preference or their judgment, for it is not absolute. You may allow yourself to recognize that regardless of what another individual expresses, you may not necessarily agree with what the other individual is expressing but it does not threaten or devalue what you express.

SHAHMA: Elias, I need to switch phones real quick. The battery's running down here.

ELIAS: Very well.

SHAHMA: Okay, hold on. (Slight pause) Okay, are you there?


SHAHMA: Thank you. I'm sorry! (Elias laughs) I was talking to Mary for quite a while beforehand, and my battery just doesn't last that long, I guess.

So I'm turning my attention to me and allowing the other individual their choices and whatever they're expressing.

ELIAS: And recognizing that there are no absolutes, and that there is no absolute of right or wrong. Therefore, if another individual is expressing an opinion concerning a scenario that may be occurring within your world and also expressing a judgment in relation to that particular scenario, genuinely it matters not.

For, you may not be in agreement with their judgment; but if you are experiencing conflict in association with their judgment, you may assure yourself that you in a manner of speaking are matching the energy that they are expressing, and are generating a judgment concerning their judgment. And in expressing the judgment in relation to their expression of judgment, you essentially are expressing within yourself that there are absolutes, and that the other individual is wrong and your expression is better.

SHAHMA: Yeah, I see that. But how do I... In a conversation, sometimes it's difficult to just not say anything, because they're interacting directly with me.

ELIAS: I am not expressing to you that you withhold your interaction or that you do not engage in conversation or that you do not express yourself in relation to other individuals. This is not the point. You may be engaging interaction with these individuals and be aware of your expressions and of your preferences, but also of your expressions of duplicity and your judgments.

As you move into acceptance, quite literally, my friend, the judgment of another individual matters not, and you shall not generate what you view as a need to convince the other individual of any concept. You shall allow yourself the freedom to be expressing your preference without judgment of yourself, for the judgment of yourself is what translates outwardly into the judgment of other individuals.

Now; in not generating a judgment of yourself and not expressing the absoluteness of any expression as right or wrong or good or bad - even your own expression, which I am understanding is much more challenging to view than the expressions of other individuals - but as you allow yourself to not generate a judgment in relation to your own expression, you shall discover the ease in which you shall also not be judging the expression of another individual. And remember, the expression of associating that your choice is better or your expression is better is also a judgment.

Therefore, if you allow yourself to recognize that your expression is merely your preference and your opinion and that it is not absolute - it is merely your choice and that this is acceptable, and it is not better or worse than another individual's expression, it merely is what you prefer and your choice - you do not generate the judgment in association with yourself, and thusly you do not generate the judgment in association with another individual.

SHAHMA: That makes a lot of sense.

ELIAS: There is quite a difference, my friend, in allowing yourself to be interactive with other individuals and to freely express yourself without judgment, and generating an interaction with other individuals in the attempt to be convincing them to be in agreement with yourself; for this IS an expression of judgment.

SHAHMA: Right, and that's where I get caught sometimes. I've created a lot of opportunity for myself to do this, to interact with other individuals, even though I'm somewhat of a hermit here for the last few years. It's just my creatures and me at home, but I'm at work all day long with people that I interact with, and then there's my family I'm interacting with, especially since I have these two weddings coming up, so there's a lot going on with my family. I'm not really a hermit in that sense, because I've got all these relationships outside of my home. It's giving me a lot of opportunity to look at my beliefs and my duplicity and be addressing to those.

ELIAS: I am understanding.

SHAHMA: Sometimes I think I created the job that I have right now partly for that purpose.

ELIAS: Correct, to allow yourself to generate the opportunity to be becoming more familiar with your expressions through the reflection of other individuals, which, once again, is another manner in which you naturally offer yourself information through objective imagery.

SHAHMA: Right, which is abstract.

ELIAS: Correct.

SHAHMA: It's all me. (Pause)

Another thing that I wanted to ask you about is, I had this out-of-spontaneous out-of-body experience a while ago. I wasn't planning on it; I hadn't even been thinking much about having an out-of-body experience. But I laid down to take a nap, and I was kind of in an in-between stage and all of a sudden I started buzzing. I mean, it was almost as if there were bees under my blanket! Then I found myself staring at this moving sort of pattern that looked like a lot of amoebas moving, and suddenly I realized I was up at the ceiling and actually looking from a different perspective at the paint on the ceiling. As soon as I realized that, I popped back into my body! And as soon as I did that, I was like, "No, no, no! I want out! I want out!" and I just sort of imaged myself climbing up and out through the top of my head.

Then I sat up on the bed - I never did look back at my body; it just didn't occur to me - but I sat up on the bed and then walked across the room, and I thought, "Oh, wow! This is exciting! I wonder if Scotchie is here?" Scotchie's my Golden Retriever that died, and I don't know why I thought he might be there, but I thought, "I wonder if he's here," and suddenly here's this dog. I reached down to pet him, and he was really solid but it was a different dog. Instead of a Golden Retriever, it was like some sort of an Irish Wolfhound or Airedale or something else, some other dog.

Then, I decided to go through and go into the bathroom, to wander around. I went to my bedroom door and I thought, "Well, I'm out of my body, so I should be able to walk through this," and so I did! I just popped right through it, went into the bathroom which is adjacent and looked in the mirror at myself. When I looked in the mirror I was a different person. I was a small man with dark hair and a dark moustache. After that, I popped back into my body and there's the same buzzing sensation, vibration thing, going on. I was so excited, I got up and wrote it all down.

But there were two things about that that I'm curious about. One was, when I got out of my body, I noticed that there was a lack of emotion. There was no emotion there except for excitement and intense curiosity. What occurred to me - and I'm just not sure about this - but what occurred to me is I wonder if this is what it's like when a person disengages? There was this dropping away of emotion and alertness. I don't know, I guess it would vary depending on the person.

ELIAS: To an extent, but I may express to you also, generally speaking your impression is correct, for emotion or the expression of emotion is an objective creation; it is an objective expression. The subjective generates a communication to the objective awareness, and the manner in which the attention objectively is moved to recognize the communication is through the physical expression of emotion, which generates, as I have stated, a signal which is the feeling. The communication is not a feeling. This is merely an expression that allows the objective awareness the recognition to move your attention to an input of information in communication.

Now; in not incorporating an objective awareness in association with your actual physical reality in the physical dimension, so to speak, emotion is not necessary, for it is relative to the design and the blueprint of your physical dimension.

Now; I may express to you, temporarily there may be somewhat of a continued expression of emotion subsequent to disengaging of this physical dimension, for there may be a continued expression of objective awareness. And as the individual continues to generate the objective awareness, they may also temporarily continue to generate the familiarity of the manner of communication of emotion. But even in that continuation, it shall be expressed differently. It shall not be expressed in the familiarity that you recognize in your actual physical dimension. You recognize, not within the action of this projection but objectively subsequent to the projection, that you are not incorporating emotion in the same manner, although you do incorporate a slight expression of emotion in excitement.

SHAHMA: Right, and the curiosity. It was like I was really, really curious and more alert...

ELIAS: Correct.

SHAHMA: my immediate surroundings than I am normally.

ELIAS: Correct.

SHAHMA: Is that an emotion, that curiosity?

ELIAS: No. No, curiosity is not an emotional communication. The excitement is, but the curiosity is not. This is not an emotion. This is a natural expression of consciousness, inquisitiveness, for it is the recognition of motivation of exploring and generating new experiences.

SHAHMA: The other thing that I was wondering about is the altered perception. I think it is perception - the way that I saw the dog immediately and was able to pet him. The preceding thought was "I wonder if Scotchie's here," my Golden Retriever who had disengaged. I'm wondering about that, and when I looked in the mirror in the bathroom and saw someone else. Was this another focus of me that I was looking at?

ELIAS: Yes, and therefore allowing yourself to relax your attention and view different configurations of energy and of consciousness as yourself, and the creature also, but recognizing the energy expression and knowing that it is you and that it is the energy expression of the creature, even if the configuration of it in physical expression is different.

SHAHMA: Interesting. Now, when Scotchie disengaged, there was a period of three months before I got another dog as a companion to - well, actually, she's a real companion to me - but as a companion to my other dog, who seemed to be very depressed after the Golden Retriever disengaged because they were buddies. So I got this other dog three months later and she was three months old when I got her, and it occurred to me that there may be an aspect of Scotchie in this new dog.

ELIAS: Yes, you are correct, for you have created this.

SHAHMA: Yeah, there's something about her, although her personality is very different. She's very aggressive but very loving, and she gives me a lot of nurturing, and I think that's why I drew her to me. It's like hugging a big teddy bear, you know? The other thing that occurred to me is that she has an aspect of bear or an aspect of her has been a bear, big brown or grizzly bear.


SHAHMA: I love all these impressions! (Laughs and Elias laughs)

I wanted to ask about my children. I was getting some impressions with them as far as their belonging to families and alignment and orientation. The first one is my oldest, Dawn, and my impression of her is that she is Sumari aligned with Sumafi or possibly Vold.

ELIAS: First impression is correct.

SHAHMA: And that she's common.


SHAHMA: She's almost 30 now, but an interesting thing happened when she was 14. She told me that she had a previous lifetime as a friend of mine in the late '60s or like 1970, who had disengaged in a protest of some sort and that she was a friend of mine - this is what my daughter told me. The only person I could think of was this one person who was an artist like my daughter, named Diane. Actually, I hadn't seen her since about 1969 or so, and so I don't know if she actually disengaged or not. But the interesting thing is that my daughter also is quite an artist, and her hands are quite similar to this friend that I had named Diane and are very different from mine and everyone else in the family. I'm just wondering about her impression of that, and mine as well.

ELIAS: Which is correct.

SHAHMA: It is correct?


SHAHMA: So this friend of mine disengaged?


SHAHMA: Wow! Oh, I've got chills! (Elias laughs)

Let's see - my son, David. I'm surrounded by Sumaris! (Laughs, and Elias laughs) It's funny! I think that he's Sumari/Sumari, or he may be Sumari... I'm not sure. (Pause)

ELIAS: Yes, you are correct.

SHAHMA: Sumari/Sumari?


SHAHMA: Wow. And is he common?


SHAHMA: That's what I thought.

My youngest daughter, the one who's getting married - actually, David's getting married also - but my youngest daughter, sometimes I think she's Sumari because she is an artist, but there isn't that element of status quo disruptor about her at all. I'm thinking she is Tumold and maybe aligned with Milumet.


SHAHMA: Tumold/Milumet?


SHAHMA: She's very, very healing to be around.

ELIAS: This is a natural expression of individuals that are belonging to this family. It is obvious, in objective terms, the difference of expression in individuals with this particular essence family that may be belonging to or aligning with this particular essence family.

SHAHMA: And the Milumet? They're very spiritual or mystic. She doesn't talk about it, but she seems to naturally understand the inner connectedness of everything and her sense with animals and...

ELIAS: Yes, you are correct.

SHAHMA: ...that's Milumet?


SHAHMA: It's interesting because she doesn't really talk about it. Occasionally she will with me, but it's like she automatically gets, understands, that aspect and the lack of separation. She was the one child that had a very sunny disposition. She was like our rainbows and hearts and butterflies, that type of personality when she was a child, and she still is. (Elias laughs) I'm thinking she's either soft or common.

ELIAS: Common.

SHAHMA: Now, the fourth child - I have many children in this life! -the fourth one is Yoelle. Originally her name was Jessica, but she is an Orthodox Jewish convert. I was puzzling over her because I don't have the same easy connection with her that I do with my other children. Last night I was puzzling over it, and I was trying to just think of the families and what she was like as a child and what she's like now and everything, and it seems like a lot of repression or camouflaging going on with her. I decided I was baffled so I just went inside and said, "Okay, first impression," and I got Vold. I mean, it was like a voice.

ELIAS: Yes, you are correct.

SHAHMA: Would that be her belonging to family?


SHAHMA: And her aligned to family... I just don't know. (Pause)

ELIAS: Borledim.

SHAHMA: I think of her as being common or intermediate.

ELIAS: Common.

SHAHMA: I'm surrounded by common! (Laughs and Elias laughs)

ELIAS: As are most individuals! Ha ha ha!

SHAHMA: Right! It's very common! (Elias laughs)

Yoelle, from the time she was born there was like a friction between us. I was not as accepting of her, and I have had a lot of guilt because I tended to be overbearing with her when she was a child and I'm not now. What has happened is, she's chosen this religion which she is getting something from - it's very, very strict and everything has to be orthodox - and she has kind of isolated herself from the rest of the family, and we are not acceptable. I guess I just would like a little more understanding about that whole dynamic, how we just did not have a very good relationship. I think we both tried very hard in some respects but...

ELIAS: But this is the challenge that you presented to yourself in a process of offering yourself experiences in association with acceptance, and presenting to yourself the challenge of viewing comparison, and also in allowing yourself experiences in association with your expressions and judgments concerning agreement.

SHAHMA: Concerning agreement?

ELIAS: Yes, which you continue to present to yourself now with other individuals, as we have been discussing. If you are not expressing agreement with the expressions of other individuals, you generate judgment. You did not express agreement with this particular individual, and therefore there also has been expressed judgment and a lack of acceptance. But the lack of acceptance is actually generated within you, and this is the reason that you express guilt. (Pause)

This individual in actuality presents a tremendous challenge in association with you. For the challenge is expressed in allowing yourself to view the expressions of this individual, which are what YOU want: to be offering yourself the freedom to express yourself in what you want genuinely and not concern yourself with the approval of other individuals - which, I may express to you, is quite naturally generated by this individual in association with her alignment.

This essence family of Borledim does not merely express the quality of procreation but expresses a concentration upon, as I have stated, "earth stock" so to speak, which incorporates all of the expressions of physical manifestation and the directing of itself. This is the point of its concentration upon earth stock, so to speak - physical manifestations - to be expressing the directing of self and the allowance of that free expression. This is also one of the expressions which this particular essence family is expressing the direction of this shift in consciousness. In actuality, as I have stated, the two essence families that are most directing of this shift in consciousness are that of Vold and Borledim.

SHAHMA: Well, I'm aligned with Vold, Sumari/Vold.

ELIAS: Correct.

SHAHMA: But I guess I don't quite understand. Now, the family has kind of decided okay, she wants to go in this other direction. Any direction is okay, but cutting herself off from the rest of the family... And we're kind of going in the direction of that's acceptable. I'm feeling like I'm going in that direction without much interaction, because she's not wanting much interaction with us.

But the strong feelings that she has with her Jewishness and in opposition to Muslims and them being... It's a hateful-type feeling is what she expresses, and I guess I'm not seeing the Borledim. I guess I'm not understanding; I don't know if I'm resisting understanding or if it's just...

ELIAS: Borledim expresses a quality that is concentrated with the individual and the allowance of the individual to be directing of themself and a free expression of that. This is not to say that any individual that is belonging to or aligning with this essence family shall not express beliefs, for the individual has chosen to be manifest within the physical dimension and you do not eliminate beliefs. This is not the point. The individual may incorporate strongly expressed judgments which are expressions of the belief system of duplicity, or may strongly express opinions and preferences.

The point is that the individual is displaying an allowance of directing of self regardless of the choices and opinions and expressions of other individuals, regardless of the expectations of other individuals and their want for compliance. It matters not, for the individual is directing of self and not concerning self with the wants or the expectations of other individuals.

SHAHMA: Part of this is the underlying, the Vold family, isn't it? I mean, in the insisting on ... or just the status quo disruption.


SHAHMA: Following her own voice, definitely.


SHAHMA: Yeah, I've seen that. Well, my feeling is just to allow her not to have interaction. I don't want to be intrusive to her.

ELIAS: But also do not be denying of your choices and discounting your voice.

SHAHMA: Especially also I would like to see her child. She does have one child, a little girl, Abigail, who's a year old now. What would be her family and alignment? (Pause)

ELIAS: Essence family, Tumold; alignment, Ilda.

SHAHMA: Oh, that's interesting. My friend, Akiana, who you spoke to - she had one session with you; she's my friend for years and we're quite close; her name is Joni but she calls herself Akiana - I think you told her she is Tumold/Ilda, or Tumold family aligned with Ilda?

ELIAS: And your point?

SHAHMA: My point is I'm wondering if we have had other focuses, and is her Tumold/Ilda complementary to my Sumari/Vold?

ELIAS: In this focus, yes.

SHAHMA: And we've had other focuses?


SHAHMA: Well, I guess I should let you go here because it's the end of the hour, and I know Mary has other things she needs to do.

ELIAS: Ha ha ha! Very well. I shall be anticipating our next meeting...

SHAHMA: Yeah, there's always more.

ELIAS: ...and the continued offering of information concerning your adventure and your challenges. Ha ha!

SHAHMA: Well, thank you so much.

ELIAS: You are quite welcome, my friend.

SHAHMA: I really appreciate you being here and interacting with you.

ELIAS: As always, I offer to you my affection and my encouragement. To you this morning in lovingness, au revoir.

SHAHMA: Au revoir.

Elias departs at 12:55 PM.

©2004 Mary Ennis, All Rights Reserved

Copyright 2002 Mary Ennis, All Rights Reserved.