Opinion vs. Judgment
“Opinion vs. Judgment”
“Focusing on Self in the Now”
“An Example of Addressing to Beliefs”
Wednesday, July 26, 2000
© 2001 (Private/Phone)
Participants: Mary (Michael) and Carter (Cynthia).
Elias arrives at 8:24 AM. (Arrival time is 17 seconds)
ELIAS: Good morning!
CARTER: Good morning to you, Elias!
I think you know where I’m going with my first question. I was going to record this session on my end, but my telephone recording device seems to have blinked out, and I’m curious. Did I just misplace it? Did it blink out? Did I move it into storage by accident, although there are no accidents?
ELIAS: (Chuckling) You have presented yourself in this situation with specific imagery. You have created a temporary disappearance, so to speak, of this device quite purposefully.
In accessing that particular equipment and allowing yourself the usage of that device, you incorporate less attention within the actual interaction between myself and yourself, for you hold an awareness objectively that you may immediately repeat our discussion, and therefore you are not as attentive to our conversation as it is occurring.
In this situation presently, you have allowed yourself the opportunity to not incorporate this action and to be engaged in the conversation and the exchange between us in this now as an exercise of holding your attention within the now and not incorporating distractions.
CARTER: Well, that’s helpful! (Laughing, and Elias chuckles)
My next question is something I’ve thought about on and off for a couple of years, but I’ve never asked. The individual of Muzzafer Ozak, who I believe disengaged in 1985, was he a focus of Cynthia? (Pause)
ELIAS: No. You hold some attraction to this individual in an identification of some understandings objectively, some experiences within focuses, and some expressions of qualities of essence. This be the reason that you experience a draw in identification of this individual.
CARTER: I see. What led to that question had to do with Tyl sharing a dream some time ago in which the imagery she created was of a young Muzzafer Ozak, and I believe she had asked — my words, not hers — if it represented an aspect of the essence of Cynthia, or something along those lines.
I have been curious about that dream, especially her words as far as “the ways of the marketplace” and exactly what that meant, because I don’t remember her specifically asking for an interpretation of that, and I’ve been very curious. Can you help me with that?
ELIAS: And the object of your curiosity is directed to which element of dream imagery?
CARTER: Well, I guess it was a curiosity about “the ways of the marketplace,” or if it meant any potential business connection or whatnot. Perhaps I’m misreading this.
ELIAS: Not necessarily a reference to what you identify as business connections per se, relating to your objective interaction in this manner.
But there is an association which may be correlated to interactions of many different individuals and the movement of the objective interaction which occurs in that particular manner, referring to an association of the dream imagery in relation to interaction which occurs within objective waking state, in not necessarily individual groups of individuals, but in groups of individuals that hold a diversity of attentions.
Are you understanding?
CARTER: I’m not quite clear.
ELIAS: In this, there may be situations that you encounter within your focus objectively in which you may interact with groups of individuals, but within those groups of individuals, the individuals themselves, or smaller groupings of individuals within the group, hold differences in their directed attentions.
In this, you may be noticing and recognizing of these differences of attentions and directions within the groups, and allow yourself to be adjusting your attention in relation to each interaction that you participate within, not merely holding your attention in one particular direction and associating with all of the individuals in similar manner within the group.
This may be applied in many different types of situations within your objective experiences. Let me express to you the example of family.
Within a particular family, this may be associated as a group, but in this identification of group, there may also be many different expressions of attention as exhibited by each of the individuals, or some of the individuals within that group may hold their attention in similar direction, and others may direct their attention in other types of expressions.
You, in interaction with the group of the family members, may allow yourself to move your attention in relation to each of the participants of the group, focusing your attention in similar direction to each individual as you are interactive with them, rather than approaching the group, so to speak, as a whole, and in a manner of speaking, divorcing yourself from the individual interaction.
Is this clearer?
CARTER: Yes. Recently I’ve been creating for my noticing several different physical ailments. I broke a tooth off a week ago while eating a sandwich, and didn’t even realize it; I assume I swallowed the tooth. Another time, in a yoga class, I popped something in my leg. It seemed to me, at those particular times, that I was focused on self, and more or less relaxed when these actions occurred, and I’m really confused about what I’m presenting to myself. Also, even my vision, my far-sightedness ... and I just seem to be going around and around! What am I presenting to myself, other than focusing more on self? Which indeed I thought I was doing, as I said, when these actions occurred.
ELIAS: First of all, let me inquire of you, Cynthia, what is your impression of why you have created these particular actions and physical exhibitions?
CARTER: Well, I actually noted that in my question; I guess on the most basic level, to bring attention to self. Perhaps that’s a bit over-simplistic, but I’m really confused, moving beyond that level.
ELIAS: Let me express to you that your impression is correct, and I may also express to you that the simplicity of your impression, and your recognition or identification of the simplicity of it, holds significance.
For in this, you are offering to yourself imagery and communication, in a manner of speaking, to be simplifying, in a manner of speaking, and allowing yourself not a tremendous expression of analyzation, but a noticing of what you are creating in the now, so to speak.
Within physical focus, the action of focusing your attention upon self and allowing yourself to be attentive to the now in a continuous manner is quite an unfamiliar action.
As it is unfamiliar, and you offer to yourself information to be holding your attention within the now and to be focusing your attention upon self, intellectually you assimilate that information, and in a manner of speaking, you convince yourself that you are creating that action.
You reinforce this by offering to yourself moments in which you ARE in actuality holding your attention upon self and within the now, and as you offer yourself examples of moments in which you are creating that action, you validate yourself. But you also create a type of assumption that expresses to you that you are creating this action continuously, and in actuality, you are not.
Therefore, you continue to offer yourself examples, situations, physical exhibitions, behaviors that pull your attention to the now and to self, and allow you to view your assumption that you are paying attention to self, when in actuality, you are not.
This offers you the opportunity to turn your attention once again and offer yourself more clarity in this action, and as you practice with this action of the now and holding your attention upon self, you become more and more familiar with that action, and it becomes more and more effortless.
But I shall also express to you that in creating a movement within your focus for an extensive time framework in which you are NOT creating this action, it has become quite unfamiliar to BE creating this action, and therefore, there is an exhibition of energy that is expressed in effort, so to speak, initially and temporarily, to be actualizing this type of action.
In your focus also, as you assume that you are creating that action and momentarily offer to yourself validations that you are accomplishing this action, at times you become, in a manner of speaking, complacent in your attention in this type of expression. This is what creates the assumption within you that you ARE creating that action. Therefore, you need not be paying attention to what you are creating, for you are already creating this automatically.
There are many, many, many expressions that you DO automatically create to be diverting your attention, and there are many aspects of duplicity that automatically delude you within your assessment as to what you are actually creating. This is the coloring, so to speak, or the influence of your beliefs in relation to your perception.
Therefore, your perception, as the instrument of creating your reality, creates an identification that you ARE holding your attention to self and within the now, even within time frameworks that you are not.
CARTER: I see. Thank you.
I recently read a transcript, and I connected with the material closely due to the different experiences I’ve created over the past few months. I also felt drawn to the individual, even wanting to meet this person, and I wondered if it was just the material, or maybe a similarity in essence tone, or a counterpart action, or all of the above that has drawn me to this person.
ELIAS: It is an identification of what you recognize as empathy; not your empathic sense, but the stirring of your emotional expression that you identify as empathy.
This is an identification of similarity of experience and objective understanding, in which you recognize an interconnectedness between yourself and another individual.
This is expressed in many instances in relation to all of you within your physical dimension, and is not necessarily associated with a similarity of tone of essence or the action of counterpart, but moreover, a recognition of the interconnectedness of all of you within your physical dimension.
Now; this particular emotional expression of empathy is an interesting incorporation of design that you have inserted in your physical reality in this dimension, for this particular emotion is a type of reminder, in a manner of speaking, which is exhibited in objective manner to you each, of the actual lack of separation, and the recognition that other individuals may appear separate from you, but in actuality, they ARE you.
CARTER: Alright, thank you. You sound so much more relaxed today, your voice. (Elias chuckles) I wonder if that’s just mirroring my feeling of being relaxed.
ELIAS: I shall express to you quite literally, the energy that I exhibit objectively in display in interaction with individuals is directly matched to the expression of energy that the individuals express.
Therefore, you are correct. As you recognize your expression of energy, you may also recognize my expression of energy to you as being matched to what you are creating.
Tyl and Caroll asked me to send you their greetings.
ELIAS: And you may offer my greetings to each of them also!
CARTER: My next question has to do with the website that Caroll has worked on for some time, and perhaps this originates with me being of the Ilda family, but I’ve often wondered why Lawrence, Michael, and Caroll haven’t been able to get on the same page, so to speak, so the website might be available to others. Do you care to comment on that?
ELIAS: Very well.
I shall express to you that you may view this situation, Cynthia, as an example of individuals and their movements in relation to actions of addressing to belief systems.
Now; in this, each of the individuals, as players in this particular scenario, is offering themselves an opportunity to be interactive with other individuals, allowing penetrations of energies from other individuals, and in this, allowing themselves to create responses to the beliefs that each of them hold.
Now; each of the players in this particular scenario identifies with different sets of beliefs, so to speak. Each individual approaches the scenario from a different angle, and each individual, in their offering of their perception in this scenario, allows each of the other individuals to view their own responses to the expressions of difference.
Now; let me also express to you, this, in objective terms, is an interesting example of the process that most of you, as individuals within this physical dimension, engage in your movement in actual identification and addressment to belief systems.
In this, for the most part, in many, many aspects of belief systems, in the movement into acceptance, individuals do engage much conflict.
This is significant that you allow yourself to watch also, for it offers you information concerning the trauma associated with this shift, for the trauma associated with this shift in consciousness is not necessarily trauma which may be created in association with tremendous physical disasters.
Many, many expressions of trauma may be recognized in the identification and the struggle, so to speak, of addressing to aspects of individual beliefs, and the conflict and confusion that the individuals experience in not allowing themselves to be accepting of self and of each other, and not viewing their individual choices.
Individuals continue to base their choices upon the choices of other individuals, allowing other individuals’ behaviors to dictate their own.
I have spoken of these subjects and concepts many times, but regardless of how often I may speak of these particular types of subject matters, individuals may allow themselves to receive the information intellectually to a point, but they are not entirely, yet, assimilating the information and turning their perception in application of this information.
Now; in this situation, each of the individuals creates their own perception, which is their reality and is quite real. Each of the perceptions is merely the perception of the individual. It is not right; it is not wrong. It merely is.
But each of the individuals associated with this situation is, in part, focusing their attention upon self in relation to their own beliefs, in reinforcement of their own individual beliefs, and is also focusing their attention outside of self upon the other players in this scenario, and this is creating another reinforcement of each individual’s beliefs.
Are you understanding thus far?
ELIAS: Therefore, what is occurring in this process is a movement with each individual — which is ongoing — in which each of them continues to address to their own beliefs, but is also diverted in many expressions and in many time frameworks in their attention, as they assess that this particular subject matter creates conflict, and therefore, they choose to turn their attention away, for within their assessment, this is an easier expression.
Each individual also incorporates their identification — and their reality — of their participation in their no-conflict scenario.
Now; let me express to you, I am encouraging of individuals to be offering themselves the engagement of this no-conflict exercise, for it does offer an expression of acceptance to the individual.
I may also express to you that this exercise of no-conflict scenario is a temporary expression. In a manner of speaking, it is what you in your physical terms may identify as a type of stopgap expression. It offers you a temporary expression of acceptance of self in a time framework in which you are not presenting to yourself clarity in your freedom of choice.
This is what these individuals are engaging presently. In their individual processes, they are not viewing all of their choices. Therefore, they are creating the choice of engaging their no-conflict scenario.
I may interject also that Caroll may disagree with myself in this particular identification, and express that he may not be necessarily engaging his no-conflict scenario, but I shall express to you as an aside, in many situations associated with this particular scenario, he IS choosing to be engaging his no-conflict scenario also, or least-conflict scenario.
All three individuals are incorporating very similar action. All three individuals are addressing to very similar aspects of beliefs. All three individuals are also engaging movement in relation to their own individual expression of acceptance of self, which once accomplished, in a manner of speaking, shall also create a natural, automatic byproduct of acceptance of each other.
In this, as I have stated to each of the individuals, the focus, in your physical terms, needs be upon self FIRST, and the acceptance of self FIRST.
There continues to be expressions which are incorporated in relation to these individuals as players in this scenario in which each of them are NOT expressing an acceptance of self, and the objective imagery and indicator of that lack of acceptance of self is the identification or feeling of threat, or potentiality of threat, and defense.
Each of the individuals which is involved in this scenario experiences these indicators in relation to each other, and as they continue to experience these identifications of threat, potentiality of threat, and defensiveness, they continue to present themselves with the indicators of the lack of acceptance within self.
Once they identify these expressions and the motivation of these expressions and address to the motivating aspects of beliefs upon their perception, they shall allow themselves to be creating an expression of acceptance within self, and the energy in discourse which is occurring presently, or has been occurring pastly, shall dissipate, and each of them shall allow themselves movement into the genuine expression of “it matters not,” and in that, different movement shall occur.
CARTER: Interesting! (Laughing, and Elias chuckles) Elias, what is my intent?
ELIAS: And what is your impression of your intent?
CARTER: Oh, I knew you would go that way!
ELIAS: Ha ha ha ha! You may not be expressing the expectation upon myself that I shall merely offer this to you, shall you, Cynthia?
CARTER: (Laughing) Well, I’ve set the table, and I’d love for you to serve!
ELIAS: Ha ha ha ha!
CARTER: I’m still not quite clear on it; I’m just not clear.
ELIAS: (Chuckling) And this also is an exercise in turning your attention to self!
CARTER: (Laughing) Oh, alright!
ELIAS: Ha ha ha!
CARTER: I have a question in reference to my son Nathan. He seems from time to time to exhibit certain fears since my partner and I separated, and I wondered what the genesis of this fear is. (Pause)
ELIAS: This is a response to change, and in objective terms and recognition, this small one is creating a conflict within self in relation to change and the subject of absolutes, which creates an expression of fear, for in this participation of objective imagery in creating change, there are also associations that he is identifying within self in relation to his definitions of absolutes.
Let me express to you, as each of you addresses to this subject matter of absolutes, you each approach certain expressions that may be creating conflict and much confusion within self in relation to your recognition of the lack of absolutes. You create a very strong expression of safety, so to speak, in relation to your definitions of absolutes, for in the identification of absolutes, you also eliminate the possibility for change. Therefore, you create what you identify as a stability.
This terminology of stability and safety are assessed as good within your objective understanding and reality. Therefore, you also assess that the lack of safety or stability is not good.
Change, within the perception of many, many individuals, does not provide safety or absoluteness, and therefore is assessed as not good, and in this, it also is identified as a lack of control, and this creates an association of fear.
CARTER: I’m curious as to the reason that he seems to feel more secure with me as opposed to his mother.
ELIAS: This individual associates the role that you occupy with strength. The association with strength offers more of an expression or identification of safety.
Although there continues to be the expression of change and unfamiliarity, the individual magnates to you in an attempt to be grasping at some semblance of safety and security, identifying that in choosing between the two roles of parents, you as this parent in this role of the father are associated with more of an expression of strength, in his perception. Therefore, he magnates to you in grasping for that identification of safety.
CARTER: Okay, thank you.
ELIAS: You are quite welcome.
CARTER: Elias, could you give me a rather simple definition, if there is such a thing, of opinion versus judgment? (Pause)
ELIAS: At times, an opinion may be a reflection of preference. Preference is not necessarily associated with judgment. It is not necessarily associated with an identification of good or bad or better or worse. It is many times merely an exhibition of an individual and their expression of leaning in energy in a particular direction with any particular subject matter, but not necessarily creating a judgment in association with the subject matter.
Now; at times, opinion may be expressed in conjunction with beliefs, and may be incorporating a judgment. But you do also hold the ability to be creating an opinion which is the objective expression associated in thought with preferences and NOT associated with judgments.
As I express to you that you may be accepting of belief systems and also continue to hold an opinion, this is what I am expressing to you, not the expression of opinions which is associated in judgment with your belief systems, but as associated with preferences NOT in the expression of judgment.
CARTER: Thank you. I guess in closing, I’d like to note that I am breathing more. (Elias grins) For whatever reason, the imagery I’ve created, most especially the first three months of this year, seems to be that of darkness or thickness, but daily I feel that thickness being released or replaced, although I still find myself from time to time falling back into the role of judging. I just want to thank you for the assistance you’ve offered over the past months as I’ve moved through this drama I’ve created. I really appreciate it.
ELIAS: You are quite welcome, my friend, and I shall continue to offer energy to you and encouragement to you, as you continue within your challenges in your movement presently and futurely.
CARTER: Thank you very much.
ELIAS: You are very welcome. I offer to you much affection and encouragement in your interaction with all of the players in your scenario as you interact with each of them, and you may be noticing of my energy around you.
CARTER: Thank you.
ELIAS: To you this day, Cynthia, in great affection, au revoir.
CARTER: Au revoir.
Elias departs at 9:26 AM.
© 2001 Vicki Pendley/Mary Ennis, All Rights Reserved
Copyright 2000 Mary Ennis, All Rights Reserved.