Beyond Fear and Judgment II

October 11, 2017

Now, here we are together, once again, to instruct you in how to move beyond the
known. The title of this class, “Beyond Fear and Judgment,” may as well be “Beyond the
Known,” because you really cannot conceptualize a life without fear, or being in judgment of the
self or of another. It’s how you quantify your own value here, how you testify to your worth—in
comparison, yes, and by agreement of what is worthy or unworthy of any man.
The idealization of belief in value must be discussed tonight for you to understand how
you contribute to systems of agreement in judgment of others by parsing out what you believe
should be as a dictate to your fellow men, your fellow human beings. The degree to which you
decide who another should be is how you value them, and the moment they fail to live up to an
expectation, their value has been decreased by you, and you contribute to the fiction that one
man is better than the next by your valuation of them.
Now, what you value, you give credence to, you appraise as valuable. What you
diminish, what you say is unworthy, you claim in low vibration, and you call it a name so as to
express it as a negative. You do this each day. When you go to the market, you don’t say, “This
is a ripe pear, and an unripe pear.” You say, “This is a good pear, and not so good.” You decide
the value of things based on your estimation, and, in all cases, your estimation or value of
anyone or anything is parsed out culturally as a dictate.
Now, Paul is disagreeing with this. “But, if I have a friend who I value, that is my own
valuation. My culture is not telling me anything.” But that is wrong minded. Your culture has told
you what to value, and you agree to that and then contribute to the norm that has been agreed
upon. There are stratas of agreement, different ways of deciding what is worthy. You look at the
menu—what costs less on a menu is less valuable. The higher the price of the wine, the more
aged it must be, the more value you give it, and you pay for it by your agreement to its value.
The culture decides collectively what it will agree to, but cultural dictates are actually
mandates. And, until you understand this—that the collective operates by mandate and rule—
you will not move beyond the valuation that you have given yourself, because you are still in the
collective and deciding your value by the scale that you have inherited.
As you reach the level of agreement that we align to, you have actually moved beyond
judgment. There is no place for it here. There is no right or wrong on that scale of agreement,
there is simply what is. And, to move beyond the agreements of collective judgment, you must
first decide that you are culpable, by nature of being, with everything that you witness. You see
the atrocity. You see the condemnation of a human being. You see injustice of any kind. You
have claimed an agreement to it by vibrational accord.
Now, we have taught you this prior. You did not create these things individually, but
whatever you witness you are in agreement to, and agreement is accord in the field you hold,
and with the collective, as well, that is co-creating with you. To abolish an old behavior does not
mean you condemn it. It means you align to a positive that exists beyond the known. But the
degree to which you participate in any collective judgment, by any amount of reason, is the level
of agreement that you are in coherence to the thing that you say you don’t like. “I want to
abolish this thing” may be a self-righteous claim, or a worthy claim, but nothing has ever been
abolished by an attack. It can be claimed in a neutral way first, and then realized in a higher
way. But, as you collude with the negative you see, whatever your intention may be, you usually
compound the vibrational issue that is at the cause of the thing you don’t like.
 Now, when the collective itself decides to move beyond an agreement it has made, the
collective decides to no longer choose what has been known, no longer agree to it, and, in that
claim, they claim the potential for something new to be seen and realized. The self-deceit that
humanity engages in is through condemnation that claims itself as superior to the thing that, in
fact, they are in alignment to. Until each human being understands that they are in coherence,
collective agreement, to everything they witness, and, consequently, choose, how they perceive
and understand that the perception that they hold magnifies the very thing they see, they will
never understand how powerful they truly are.
When you move beyond judgment, you move beyond blame. You may not move beyond
criticism, but criticism is a very different thing and may be in support of great change. To
condemn something as misaligned is permissible, yes, but to decide that something is unholy is
to devalue it, call you to it at that level of alignment and vibration, and pull you out of the light
that you claim to be in. It is the downfall of the pious, and always has been, that they would cast
the first stone at the one they believe to be sinful. There is no human being alive, at any level of
agreement, who didn’t have the right to be born. And, if you go to that level—every human being
has a right to be—you can begin to understand that the inherent divinity of each human being
has value, and deep value, regardless of what they do or have done.
Now, he is not liking this teaching. “But we have a right to say we don’t like things. We
have a right to have a norm that we prescribe to.” The norms that you prescribe to, in almost all
cases, were defined by you by culture, not personal decision. And, if you really understand how
you have all been taught to behave, you will understand that much of what you call behavior is
acquiescence to control.
“Now, what kind of control is there?” he will ask. There are several kinds. The collective
itself exerts a field. A community, a culture, a country, a university, a police department, a
system of governance may all exert a field. And a collective field, we suggest, seeks to control
or align those in it to a level of agreement of what should be.
When there is a standard developed in a community to love, then you have a high
standard. But the standards you mostly agree to are about what is permissible, and when, and
why. Now, there is nothing wrong with understanding that a community has a need, and how
one behaves within the community has any kind of repercussion that must be understood, and
seen, and witnessed by those around him or her. But how the community holds witness is a holy
act, and you must understand this. The days of putting the ostracized woman out into the forest
to starve have ended only on one level. The community embodies this judgment, and its
directives are quite similar to what has always been done. The woman who was felled in
adultery would be the example you know. The scarlet A that was emblazoned upon her bosom
was a dictate of her community, and the meaning that the A had was the meaning that they
knew, and the God that they knew would punish accordingly.
If you have moved beyond this as a culture, you have moved beyond the desire to harm
others. There is a great difference between treason against the community, bypassing the laws
that have been created, and condemnation. When one betrays a community, one must be
called forth in explanation, and one must be taught. And, if the behavior is not altered, the man
must be taught again. There is no human being, we would suggest, that is beyond repair,
because, if that were the case, the inherent divinity in them would have been extinguished. And
we must tell you that is not a possibility. To seek the Divine in the pariah is to realize the pariah
as the teacher that she has always been, and perhaps what she is here to teach is the lesson of
her behavior, or the ability that the individual or the community has to realize God in one who is
challenging.
 Now, the fear that is behind this, the cultural agreement, is the fear that you are not one
of. “If I don’t agree with the slander, if I don’t agree with the politics of my friends, if I don’t agree
to the directives of the church, I will be left behind. I will be not let back into the community I
value.” The dictates of a community are cultural agreements. When value is met in comparison
to others, you have low vibration. When value is met by the inherent ability of any member of
the community to be known in a new way, to be realized again in a higher way, is a community
that is operating in love.
“Now, why do we teach this?” Paul asks.
This is the series you asked for. You wanted fear and judgment. Here we come to teach
it. Your complicit nature—the man before you, those attending—to systems of judgment must
be understood if you are to move beyond it.
“But don’t we get to judge?” you may ask. You are welcome to judge if you like. And
what you judge you fear, and what you damn damns you back, and what you have put outside
the light has called you right to it. And the moment you decide, the very moment you decide that
you are more valuable than anybody who has ever been born, you are in judgment and in self-
deceit.
The real issue that faces you now is your willingness to be forgiven. And this is an
enormous statement. Your inability to receive forgiveness for what you have claimed in fear,
done or chosen in fear, makes it nearly impossible for you to extend that to another. And,
because you cannot do that, you build yet another prison, you damn another man, you kill more
people in the name of a God that you have decided values your lives more than those people
over there. The moment you realize that, in fact, you are forgiven because there is nothing to
forgive, you can extend the same—and must—to any man.
He is interrupting the lecture. “But how do we know we are forgiven? This is an odd
teaching. How do we know this?” The decision you have made—Paul, the individual, the
individuals that are with us tonight, and everybody else, we would have to say—that you are
separate from your Source is testament to your fear of this. If there were nothing to forgive,
there would be no penance paid, and no need to believe the self as separate from the Source of
your being.
He has another question. “If somebody steals something, are they forgiven for having
stolen?” Yes, of course they are. The belief that you are not forgiven is the issue here. If you
create a law that says the one who stole must pay penance, that is the choice of the culture. But
you don’t understand that there are other ways that you can attend to transformation outside of
punishment. It is so indoctrinated by your cultures to appease a God by slaying someone and
offering sacrifice, you believe that such barbarism may continue today. An eye for an eye, or the
gallows, or the guillotine—these are creations of man who believe in a punishing God. They
have never been done for the good of the culture, except to put the culture’s mind to rest that
the culture has been met in vindication. Understand vindication for what it is, man as God
deciding what should be, dependent upon the values of the time they live in.
There was a time when a woman could be stoned for adultery. It happens still, yes. This
is the dictate of a culture that has claimed reason, and condemnation, as we have said, is the
small self seeking vindication. The True Self knows who he is and does not condemn. He
instructs. He does not murder. He realizes.
Now, the small self operates in collectives, too. And, as we have said, a community may
operate, or a religion, or a kind of politics may be instructed in its need to assert a value that the
small self of many would endorse to keep them separate, or magnify their need to be seen as
right. Self-righteousness, as we have taught prior, is always the small self. And the treason that
you all engage in is when you decide it is justified. It is never justified. It is always a choice. But
the benefit of the choice is always the same. The one you knew as Jesus, who was martyred,
was not the only one to be martyred or scorned throughout time. The dictates of the era, in
consort with the community, have prescribed what was okay to do.
Now, here, today, humanity stands at a precipice. You seem to be warring with each
other and with the world around you. The testament to this is the confusion you see about what
reality is. There are versions of reality being attested to with great force, and believed by some,
and scorned by others. How is one to align in a high way, in a moral way? And by moral we
mean in truth in your integrity, not the prescribed morality that would have you kill another in an
electric chair and decide that is fine. The degree that the individual aligns to his own value, her
own value, and claims her truth—“I know who I am in truth, I know what I am in truth, I know
how I serve in truth, I am free, I am free, I am free”—is the claim that will support another in
being freed as well.
Understand, dears, you have been chained, and you have been chained primarily by
your own agreement to be so, to be as the collective says you should be. But the moment you
decide to lift beyond it, to lift the handcuffs high to be released, you can liberate others as well.
This is done in octaves. To maintain the high octave, which is the requirement, finally, is to
understand that, even if the culture decides it is fine to war, you align to the higher and realize
the culture in a higher way so that they may be transformed and create from a higher place.
“Can this be done?” he asks. “When there is a war, or a machine of war, can the
consciousness of one individual transform the trajectory?”
Yes. And we will tell you why. As each human being claims herself in the higher octave
that she is aligned to in truth, the perception that she holds, that he holds, in witness has deep
ramifications on the causal field of the collective home. Now, understand, as we suggested, a
community has a field. A religion has a field. Those invested in these things contribute to the
field in their individual ways. The one who has moved beyond those fields to a higher field, and
perhaps a unified one—and this is because he just asked that—may contribute to the realization
of what has been chosen in lower vibration. The example, we would have to say, is the plane
that flies above the cloud to support the cloud in bringing rain to the dry field. The one who has
risen higher has the amplitude to transform what is below. But here is the very good news. It is
not one person. It is a million that will escalate, and more that will hold the field of truth, that will
lift the world that you see to its new realization of what may be chosen beyond judgment and
beyond fear.
All is not lost, all is being seen for what it is, and, as you understand that the chaos that
you witness, in many ways, is the field of truth itself lifting the lid off what has been held in
darkness, you will also understand that how people respond to that will be an indication of their
level of truth or coherence with truth. What you judge, you fear. What damns you, and you damn
back, you are complicit to. When you realize something as outside the light, this is the
opportunity to call it back—not to cast it out, but to call it back.
“Shouldn’t things be cast out? Shouldn’t cancer be cast out? Shouldn’t the villain be cast
out?” Nothing cast out exists in God, and, as you claim something outside of God, you have
called yourself outside of God, as well. So we have to say no. The inclusion, the realization of
the divinity in all, is the value you give it. And you cannot give it if you don’t have it yourself.
Would you say these words very softly after we speak:

“On this night I choose to realize myself as complicit to the judgment I see around me,
and, in this realization, I give my permission to be released from the obligations of the
 whole to continue to judge or hold others in judgment. As I say yes to this, I allow myself
to be released from my participation in judgment throughout my lifetimes. And I release
the ramifications, in my body and in my field, of being judged, as well. As I give
permission to this release, I allow every aspect of my being to know itself in safety, in its
true nature, in its true divine way. I know who I am in truth. I know what I am in truth. I
know how I serve in truth. I am free. I am free. I am free.”

Be released, be released, be released.

Thank you each for your presence. We will return in a moment with your questions on
whatever you wish. Period. Period. Period.

[Paul talks about rarely hearing outrage from the Guides and hearing it tonight.]

Q: I have spent most of my life with significant depression and social anxiety, and probably the
second half of my life just so much anxiety and PTSD, and I am considering medication and my
question is, is it possible to move to a higher octave if I were to choose medication for relief?

A: [Paul explains he doesn’t do medical diagnosis or prescription, and would never advise
anyone not to take medication they need.] I’m going to tune in to you first. What I’m hearing
from you is, “I don’t want to take it, but I think I will and see what it does for me, and I will assess
then.” I’m actually hearing it will not preclude your transformation. In some ways the dam is
being rerouted to a gentler stream. The gentle stream is one you can ride on and enjoy the
view. The choppy sea that you have known would be dammed up somewhat, and the waters of
the emotional self would be calmer, and you would have a different experience of choice as a
result of this. This is a choice you may make, and you will choose for yourself if it is supportive
of you, but we will tell you that it will not hinder you in your realization. There are those who take
medication to disband the emotional self or subvert feeling that needs to be seen and
addressed. Others have different requirements. We will not make anyone wrong. Everything can
be learned through, and we would recommend that no one suffer because they believe it is
needed or noble. There are many ways to learn and many paths forward. We wish you well on
your journey. Period.

Q: How do we find our path? Is it through willful action, or surrendering, or is it both, and how do
we know when to choose?

A: How do you choose your path, or how do you know your path would be our question to you.
They are very different questions. You may choose any path and learn from it. There is not one
right one for any human being to trod upon. How you choose a path may have different
requirements, depending on who and where you are and what you believe to be available to
you. The one who believes she will go to school will choose in accordance with that belief. The
one who can’t imagine going to school will find herself with different choices. Now, when you
realize who you are, when you know who you are, in some ways what happens is that the small
self and the will she knows herself with co-creates with the higher self or the True Self to realize
what she requires to progress through. When one is knowing who and what she is, how she
serves—which is simply how she expresses herself—is the product of the knowing and the
being, the true expression of the Divine Self we call service. You may call it a path. When you
think of journey and path, they are actually very different things. The journey towards realization
may take a thousand years, as you understand time, although it happens in an instant. The
many paths taken create a highway, and the destiny of a soul is actually the ramification of all
the choices that have been made in incarnation through the soul and its intention to be realized.
Now, in your case, we suggest, to idealize what a path should be as a grand gesture may be at
cross purposes. Perhaps the path is what you do in the day before you. Each step is a path,
whether or not you know it. The path to the grocery store, the path to the altar, the path to the
bath—these are all ways of being moved in experience. Many of you suspect that there is a
larger logic, and, if there is, it will be revealed to you as you can recognize it. Period. Period.
Period.

Q: I’ve been struggling, I’ve been at this for a while and I’m really able to see the divinity in
everybody, maybe not right at first, but I catch myself and then do it. But with all of the things out
there in the collective right now with the leaders making decisions that I see are so harmful to
the environment and to people, etcetera, it’s really tough. It’s like walking on a tightrope. And I
want to do something, I want to be active, besides working on the energetic level, so I was just
wondering if that could be talked about a little more.

A: Pray for right action. Pray for right action. Ask to be used in a high way. This is not a teaching
that tells you to sit on your hands. This is a teaching that says give your hands over to be used
in a high way. Any high request for service to the good of the whole will be met in the way that is
perfect for you. Some of you decide what this should look like and you misguide yourself. The
role you play in any change will be perfect for you.
I’m going to step in to you and see what else I get. You actually come through saying, “I
don’t want to be the one who didn’t do something, I don’t want that.” And the image is almost,
forgive me, I’m going to say this because it’s so ridiculous. I’m seeing a woman in Revolutionary
War garb with a bonnet watching the soldiers march past her house from the window, and she
wants to do something. I think where they’re going with this, I want to say I think it’s like Betsy
Ross, she’s going to make the damned flag, she’s going to do something anyway. They’re
saying this is for you, not for me, the imagery I get in a reading has nothing to do with me and
everything to do with who I’m reading. They’re also saying you have to be willing to risk safety if
you really want to do this, and safety is just the known. Are you willing to risk safety to enact
upon your beliefs? This isn’t about physical safety. It is about the known and the release of the
requirements you have held individually about what it means to be you. You will be used, if you
wish, and for good, yes, but give your hands over. You may be surprised what is placed there.
Period. Period. Period.
What they’re showing me again is this woman with a bonnet and the big dress, and I
was expecting a flag to land in her hands, or a sewing kit, and they gave her a musket. So,
there you go. I guess that’s symbolic. They’re saying yes it is. You must be prepared, any of
you, to risk what you hold dear for what is of true value. And we would say the individual’s
freedom, the right of the individual to be, is worth protecting at all costs. Period.
So I don’t know if that’s a contradiction to what they’ve taught. They’re saying not at all.
How an individual wishes to interpret this is up to them. Period.

Q: Five years ago I had an unexpected business failure which caused a great deal of pain, both
for my wife and I. It led to my awakening, though. But she’s been stuck in fear, primarily
because we lost our life savings with it. I need to make some decisions on my employment over
the next couple of months, which affects our finances, and I’m trying to utilize what I heard last
week the Guides say, to use affirmative prayer in trying to make decisions, but I’m not quite
really sure what it means by affirmative prayer. If they could elaborate on that a little bit I’d really
appreciate it.

A: I can explain what affirmative prayer is. There are a couple of kinds of prayer, there’s
supplicatory which is asking, and there’s affirmative which is affirming. So when people say their
affirmations, that’s a form of affirmative prayer. An example of an affirmative prayer would be
“God or the Universe or whatever you want to call it is the Source of my abundance.” That
would be an affirmative prayer. A supplicatory prayer would be “God, get me some money
quick.” And I think there is value for both. I had my first experience with Spirit, really, or what
was the beginning of a life change for me, and I was sort of an atheist when I got on my knees
one night in some weird hotel room in Minnesota when I was really having a rough time and I
asked for help. That’s how I thought you were supposed to pray, so I did it. But the value of that
for me was to be able to say, “I don’t know how to do this myself. I can’t fix this myself.” And so
for me there was humility in that, that I think was necessary and essential. Affirmative prayer
isn’t about going through the catalog of possibilities, “I want this,” “I want that,” and “I’m going to
affirm all these things.” Those things that people sometimes call affirmations the Guides say are
claims of truth and what is true is always true, they say, so the claim “I know who I am in truth,
what I am in truth, how I serve in truth,” they say that’s claimed by the True Self, that’s always
true because the True Self always knows who he is, what he is, and how he serves.
I’m going to tune in to your wife. Well, that’s her, “Aghhhhh.” I get a little crocked at the
mouth, the left and ride side of the face aren’t doing the same thing. She seems to be literally
stuck, like I’m jittering as if I’m stuck in a frame, like a piece of film that gets stuck in the
projector and sort of rattles, I’ve not seen that before. What I’m actually being told is that she
needs to be told it doesn’t really matter, that what happened doesn’t really matter in the scheme
of things. The equivalent of this, it’s kind of like a beauty contestant after the pageant wandering
around with the banner on saying, “Aren’t I still Miss Alabama, where did everybody go?” It’s like
the landscape has changed, but my way of self-identifying has not, and, because my reality isn’t
confirming who I thought I was supposed to be, I’m very confused and frightened.
So let me see what we do with this. This goes back to what the Guides taught about
tonight, the value is off. I’m being told what she’s valuing is off. Everything is transitory. This is
the truth. Everybody look around the room you’re in. The likelihood of the room you’re in being
here a hundred years from now is probably like that, you know? The clothes in your closet won’t
be there in twenty years. Some of them will be gone by next year. They’re saying she is stuck in
her imagination based on who she should be based on what she was. It doesn’t matter. If she
realizes this, she can start to release it.

Q: How can I help her?

A: Decide that she is safe even when she doesn’t think she is. So you have to hold the safety
for the two of you. The idea of safety is the key here. She is safe. Everybody’s safe in this
moment as they can be. So be in the safety, extend it to her, and call her back into the present,
which is where she will find happiness, not in what was.

Q: I sometimes silence myself out of fear of speaking my truth, so I don’t want to annoy others
because I’m afraid to be judged.
A: I’m going to tune in to you. It’s odd, it’s even bigger than that. I hear from you, “If I speak, I
will be killed.” But you say this with a level of certainty like that’s the fact. I don’t think it’s the fact
now. It may have been the fact at some time in your life or a cultural belief. The Guides are
saying she doesn’t know that she’s safe to be expressed. It really doesn’t matter what people
think. The fear of their judgment is what you are claiming for them, not what is so. Your desire to
please is really the desire to be safe, so don’t pretend that it is anything other. So I’m just going
to ask you at a higher level what you need to do. You’re saying, “I need to tell people off. That’s
what I need to do. I need to start telling people off, what I think of them, not in cruelty, in honor,
and I need to hear myself say the words and realize that nobody gets hurt by my feelings. If
nobody’s going to get hurt, they are not going to retaliate and harm me.” Period. Period. Period.
When you were talking, what I was seeing was basically the equivalent of newsreel
footage. Where are you from originally? [Belgium.] What I was seeing was WWII. It looked like
that to me, war footage. I get exactly right. I’ll say this. My father, who I didn’t know well, and he
died when I was very young, was a German Jew and was sent to England when he was about
ten years old for school and he carried with him all of that institutional fear that came from
people who lived through that, and without even knowing it I had my own version, and I was
actually raised in a nonreligious household and he wasn’t even present, so it’s very interesting
how we can retain. Now that was my little speech and I may be very wrong so I want to go to
the Guides because they want to correct.
They’re saying thank you, yes we do. The young lady who’s speaking needs to give
voice to her fear and to her opinions, yes, to realize that there is nothing there. The example you
gave about lineage is only valuable in that many beliefs are perpetuated through family
systems, not through the genetics of the family, but through the family systems of agreement
and coherence to what they think happened. When one identifies as persecuted or one has an
experience of persecution that emblemizes identity, one may perpetuate this because it’s been
claimed as identity. When that operates in the field of the individual or the group, it is magnified
and magnetizes what it thinks should be there. So the one who has been bullied expects
bullying, and that would be the example. Period.

We’ve only got a couple of minutes left so I want to go back to the Guides and see if
they have anything they’d like to say in closing.
Yes, please, two things, please. Ask each one here to close their eyes for a moment and
make a new decision:

“I will not agree to judge because others are in judgment. I will not agree to fear
because others are in fear. I am my own man or woman. I know who I am. I know what I
am. I know how I serve. And I am choosing the higher at every opportunity.”

We thank you each and goodnight. Stop now. They’re saying say this. See you next
week.