“Seth material” search engine (Jane Roberts)

Regardless, there are certain tendencies, mental stances, that you will take about yourself, your body and your life to one degree or another. Many of these will be directly or indirectly connected with old myths and beliefs of your forefathers. Your ideas of good and evil as applied to health and illness are highly important, for instance. (Pause.) Few can escape putting value judgments in such areas. If you consider illness as a kind of moral stigma, then you will simply add an unneeded quality to any condition of ill health.

Such judgments are very simplistic, and ignore the great range of human motivation and experience. If you are bound and determined that “GOD” (in capitals and quotes) creates only “good,” then any physical deficiency, illness or deformity becomes an affront to your belief, threatens it, and makes you angry and resentful. If you become ill you can hate yourself for not being what you think you should be — a perfect physical image made in the likeness of a perfect God.

(9:55.) Following such a belief, you will confuse suffering with saintliness, desolation with purity, and the denial of the body as spirituality and a badge of holiness. Under such conditions you can even seek out illness to prove to yourself the strength of your own spirituality — and to impress it upon others. The same kind of moral value judgment can be placed in almost any area of human activity, and will of course have social repercussions. Those reactions will add to the prevailing beliefs and in turn affect the individual.

[...] Now, that is legitimate as an artistic judgment—but it is illegitimate as a moral judgment. [...] It is not immoral or wrong not to have excellent artistic judgment. [...]

[...] In a certain fashion you began to apply the “wrong kind” of moral judgments. [...]

[...] He immediately makes a moral judgment against a poet whose material is artistically poor. [...]

[...] Your mind is meant to perceive the physical environment clearly, and its judgments about the environment then activate the body’s mechanisms to bring about proper response. [...] Your own value judgments need examination in such a case.

[...] Existing in such diversified, rich environment-possibilities, the human psyche needed and developed a conscious mind that could make fairly concise and accurate “minute by minute” judgments and evaluations. [...]

[...] You don’t have to make any judgments. [...]

So don’t make judgments from what you see. [...]

[...] A part of him very naturally yearned for that primeval (louder) knowing unknowingness that had to be abandoned, in which all things were given — no judgments or distinctions were necessary, and all responsibilities were biologically foreordained.

[...] Now: The natural consideration given to the body during such “therapy” is highly beneficial because the body’s rights are taken into consideration, without the value judgment of right and wrong carried by the health foods.

There is no final judgment, for nothing is final. (Long pause.) There is no judgment because all is in transition toward greater knowledge and understanding. [...]

[...] Value fulfillment is always working, yet there is between those two statements—you realize the ones to which I refer—the idea of judgment as an impetus and spur against the inner self’s knowledge of the growth that must come.

[...] They see themselves as leftovers, dim vestiges of better selves, and in their own system of value judgment they condemn themselves through the very fact of their continued existence in time. [...]

[...] Death is viewed in terms of value judgments of good and evil and black and white — the annihilation of consciousness being perceived as black, and its resurrection as white.

In such societies the limited value judgments discussed in this chapter did not apply. [...]

[...] In terms of biology, people talk about coming from good stock or bad stock, and even those designations imply moral judgments.

[...] You can make group predictions, and overall make certain judgments, but other elements are involved, so that any particular genetic element cannot be pinned down in terms of its development. [...]

[...] At these deeper levels the cellular activity includes making predictive judgments about the environment outside of the body. [...]

[...] Here I am saying that the atoms and molecules themselves, because of their characteristics, not only deal with probabilities within the body’s cellular structure, but also helps the body make predictive judgments about entities or objects outside of itself.

[...] And know that in your own uniqueness such judgments have no place.

[...] When there is good communication between all areas of the self, and this is a big when, then the judgment of the ego can be trusted to some greater extent.

[...] What you call negative suggestions are often judgments of the ego, for suggestion works from the ego to the subconscious, as well as it works the other way around. [...]

[...] In such instances however, the inner self should be allowed to make the judgment ultimately, as to which suggestions are constructive and which are not.

[...] I added that each person is so different from each other person that it’s useless to make judgments, so each person might as well do their thing and let the chips fall. [...]

[...] I made no such judgments. [...]

(There followed a discussion about the place of protest and violence in the world today—this violence as a means to correct injustice and to get people to accept all other people and their “thing” without prejudice or the judgment of someone else’s values. [...]

I do not mean to pass any moral judgment upon such activities. [...]

[...] It makes its judgments according to its own idea of itself.

[...] (Voice stronger for emphasis:) It can also look in both directions. It makes judgments about the nature of reality in relationship to its and your needs. [...]

[...] The person might succeed financially, only to make a serious or faulty business judgment, thus losing the financial benefits. [...]

Each person’s purposes are so unique and individualistic that it is quite improper to try to make any judgments in such matters. [...]

You cannot make conventional judgments in such matters. [...]

[...] He felt you did not trust his judgment, remembering what he thought of as key points in your life, when his judgment seemed wrong or when it was criticized.

[...] In some ways he has made poor judgments—for example in dealing with editors. [...]

That “well-balanced life” might well be considered a slow death to our risk seeker, and no moral judgment can be placed on such behavior.

[...] His judgments, and yours to a lesser extent, can be regarded as the flower’s blemishes, though I am aware it is not easy for you to see this in that light.