Session 825

Mass Events, Session 825

The physical universe is the result of idea construction, as Ruburt perceived in the experience mentioned in the last session.

That perception was not the sort of official sense data recognized by your sciences.  Ruburt did not come to his recognition of the world’s mental source through reasoning.  Neither could any ordinary physical perception have given him that information.  His consciousness left his body – an event not even considered possible by many educated people.  Ruburt’s consciousness merged, while still retaining its own individuality, with the consciousness of the leaves outside his window, and with the nail in the windowsill, and traveled outward and inward at the same time, so that like a mental wind his consciousness traveled through other psychological neighborhoods.

The origin of your universe is nonphysical, and each event, however grand or minute, has its birth in the Framework 2 environment.  Your physical universe arose from that inner framework, then, and continues to do so.

The power that fuels your thoughts has the same source.  In a manner of speaking the universe as you understand it, with all the events that it includes, functions “automatically” in its important processes, as your own body does.  Your individual desires and intents direct that activity of your body’s spontaneous processes – that is, your body walks across the floor at you command as a result of your wishes, even though the processes involved must happen “by themselves”.

Your intents have a great effect upon your body’s health.  In the same fashion, jointly all of the people alive at any given time “direct” the events of the universe to behave in a certain fashion, even though the processes must happen by themselves, or automatically.  Other species have a hand in this also, however, and in one way or another all of you direct the activity of the physical body of the world in much the same way that you [each] direct your bodily behavior.

You were born with the impetus toward growth built in – automatically provided with the inner blueprints that would lead to a developed adult form.  Not only the cells, but the atoms and molecules that compose them contained a positive intent to cooperate in a bodily formation, to fulfill themselves, and they were then predisposed not only toward survival, but with an idealization leading toward the best possible development and maturity.

All of those characteristics have their sources in Framework 2, for the psychological medium in Framework 2 is automatically conducive to creativity.  It is not simply a neutral dimension, therefore, but contains within itself an automatic predisposition toward the fulfillment of all patterns inherent within it.  As William James said in Ruburt’s book, “The universe is of good intent”.  It is automatically predisposed, again, toward the creation of “good” events.  I put the word “good” in quotes for now because of your misconceptions about the nature of good and evil, which we will discuss somewhat later.

To that extent then the physical universe, like each physical body, is “magical”.  I use the term purposefully, for it confounds the dictates of your adult reasoning, and perhaps by so confounding what you think of as reason, I may manage to arouse within you a hint of what I refer to as the higher intellect.

Reasoning by itself can only deal with deductions made about the known world.  It cannot accept knowledge that comes from “elsewhere”, for such information will not fit in reason’s categories, and confounds its cause-and-effect patterning.  The power to reason comes from Framework 2.  In the terms of this discussion, you are able to reason as a result of “magical” events that make reason itself possible.  The term “magic” has in one way or another been used to simply describe events for which reason has no answer – events that exist outside of the framework in which reason feels comfortable.

Your scientists consider themselves quite rational, yet many of them, at least, would be more honest when they tried to describe the beginning of the universe if they admitted that reason alone cannot provide any true insight.  Each of you are as familiar with the so-called birth of the universe, as close to it or as distant [from it], as your own recognized consciousness is to your own physical birth, for the initiation of awareness and sensation in one infant really carries all of the same questions as those involved with the birth of the universe.

The mother could not consciously control the bodily processes that lead to birth.  In the truest sense, the birth magically happens, as miraculous in those terms as the so-called initial emergence of life upon the planet itself.  Scientific analysis of the brain will tell you nothing about the power that moves your thoughts, or hint at the source of the brain’s abilities.  However, the constant activity between Frameworks 1 and 2 is constantly apparent in the very existence of your world, and in the relationships involving your imagination, feelings, and beliefs, and those private and shared events that compose your experience.

I do not mean to speak of reason in derogatory terms, for it is well suited to its purposes, which are vital in your reality.  It is also true that in the deepest terms you have not developed your reasoning, so that your version of it is bound to result in some distortions.

Nor do I mean to agree with those who ask you to use your intuitions and feelings at the expense of your reason.  Instead I will suggest other paths later in this book.  Your reasoning as you now use it, however, deals primarily with reality by dividing it into categories, forming distinctions, following the “laws” of cause and effect – and largely its realm is the examination of events already perceived.  In other words, it deals with the concrete nature of ascertained events that are already facts in your world.

On the other hand, your intuitions follow a different kind of organization, as does your imagination – one involved with associations, an organization that unifies diverse elements and brings even known events together in a kind of unity that is often innocent of the limitations dictated by cause and effect.  In those terms, then, Framework 2 deals with associations, so that within it the recognizable events of the physical world can be put together in an infinite number of ways, after which they appear in your private experience according to directions you have given them through those associations that you form mentally.

The coincidences that seem to happen, the chance encounters, the unexpected events – all of these come into your experience because in one way or another you have attracted them, even though their occurrences might seem to have insurmountable odds against them.  Those odds – those impediments – do not exist in Framework 2.

To some extent or another, your intuitions acquaint you with the fact that you have your own place in the universe, and that the universe itself is well-disposed toward you.  The intuitions speak of your unique and vital part in the fabric of that universe.  The intuitions know that the universe bends in your direction.  Your reasoning can deal only with results of your physical perception, however – at least with the training your societies have allowed it.  You have in fact denied your reasoning the results of important data, for you have taught it to distrust the psychic faculties.  Children’s fairy tales still carry some of that ancient knowledge.

So far, I have been speaking of Frameworks 1 and 2 separately, and I will continue to do so for your convenience and understanding.  Actually the two merge, of course, for your Framework 1 existence is immersed in Framework 2.  Again, your body itself is constantly replenished in Framework 1 because of its simultaneous reality in Framework 2.  Framework 2 is ever exteriorizing itself, appearing in your experience as Framework 1.  You concentrate so thoroughly upon exterior reality, however, that you often ignore the quite apparent deeper sources of your own physical existence.  As a result, you deal with methods of division and categorization so completely that you lose sight of associative organizations, even though you use them constantly in your own most intimate thought processes.