“Seth material” search engine (Jane Roberts)

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.

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.

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.

(10:40.) 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.