Dreams, evolution, fulfillment: Session 928
Now, master events, then, involve “work” or action whose main thrust exists outside of time, yet whose effects are felt within time.
Such effects may appear suddenly within time’s context, rather than slowly emerge, say, into that framework. It is, of course, that kind of outside-of-time activity that in your terms explains the origin of the universe. There are dimensions of activity, then, that do not appear within time’s structure, and developments that happen quite naturally, following different laws of development than those you recognize. It is not just that highly accelerated versions of time can occur at other levels of actuality, but that there are dimensions in which those [versions] are no impediments to the natural “flow” of events into expression.
Your closest approximation will be, again, your experience with time in the dream state – or instances in which complicated problems are suddenly solved for you in dreams or in other states of consciousness, so that the answers appear full-blown before you.
There are “durations”, then, that have nothing to do with time as you understand it: psychological motions that manipulate time but are apart from it. Any sudden emergence of a completed universe would then imply an unimaginable and a spectacular development of organization – that it did not just appear from nowhere, but as the “completed physical version” of an inner highly concentrated endeavor, the physical manifestation of an inspiration that then suddenly emerges into physical actuality.
That kind of activity, that kind of “work”, exists behind all of the structures and organizations and experiences with which you are familiar.
The world of ideas everywhere permeates physical reality, but ideas, even when they are unexpressed, possess their own organizations and correspondences, their own spheres of motion and development. Master events emerge from that reality of idea, now, from which all ideas originate, uniting these through the use of natural correspondences. Every physical manifestation that you know has its nonphysical counterpart, in which it is always couched, from which it came, and to which it will return.
Your historical time is, say, but one species of time that dwells upon the earth. There are many others. Time itself emerges from idea, which is itself timeless, so in those terms there was no point where time began, though such a reference becomes necessary from your own viewpoint.
It is probably almost impossible for man to see that he forms the idea of historical context through his own associations and focuses. The heavy, specialized use of so-called rational thought has often caused him to narrow even his neurological recognition of other kinds of experience that might enlarge his view. In dreams, there is greater leeway in that regard. Consciousness becomes more familiar with its own inner motion, and even with the kinds of work and actions it performs outside of its usual waking prejudices. The story of Creation, as Biblically stated, is the symbolic representation of a master event – a legend that became its own event, of course, forming about it whole arts and cultures, religions and disciplines. The same applies to Christianity itself, for all of the seemingly historical events connected with the official Christ did not happen in physical reality. They happened at another level of actuality, and were inserted into your time framework – touching a character here, a definitely known historical event there, mixing and merging with the events of the time, until the two lines of activity were so entwined that you could not unravel one without unraveling the other.
History happened in certain definite forms because of a belief in events that did not, in your world of facts, occur. The main, brilliant thrust of those inner events, therefore, splashed out upon the human landscape, propelling peoples and civilizations.
The Christ story in the beginning was not nearly as singular and neat as it might now seem, for the finally established official Christ figure was one settled upon from endless versions of a god-man, with which man’s psyche has long been involved: He was the psychic composite, the official Christ, carrying within his psychological personages echoes of old and new gods alike – a figure barely begun, to be filled out in time, although originating outside of it.
Such master events cause physical events, but they do not originally from them.
Paul (Saul of Tarsus) had his vision. Now the vision (in which Paul not only saw the light of Christ, but heard his voice) happened in the world of fact. It occurred – but Paul did not see, or communicate with, a person of divine heritage, sent by his father to earth, who lived the life of the official Christ, and who was crucified. Paul had a vision in response to the needs, desires, and dictates of his own psyche as it was connected to the world of his time, following the patterns of stories about Christ that he had heard that had begun to release within him a great yearning that was, in that vision, then, expressed.
Christianity for many centuries served as an amazingly creative organizational framework, that expressed the vast complexity of the soul’s reality. It also in its way managed to even focus some of man’s less handsome attributes towards ends that were less reprehensible than in the past. Master events of that particular nature bring about a completely new interpretation of historic events. Their intensity, power, and seemingly impelling nature exist precisely because their origins are not physical, but are drawn from the psyche’s deepest resources.