First of all we must take note of the fact that, as regards the external aspect and form of the world, our perception is extremely incorrect. We know that the world consists of solids, but we always see and touch only surfaces. We never see or touch a solid. A solid is already a concept, made up of a number of representations put together by means of reasoning and experience. For direct sensation only surfaces exist. Sensations of weight, mass, volume, which we mentally associate with a ‘solid’, are in reality connected for us with sensations of surfaces. We only know that this sensation of surfaces comes from a solid, but we never sense the solid itself. Maybe it is possible to call the composite sensation of surfaces, weight, mass, density, resistance and so on — ‘sensation of a solid’. But we are obliged mentally to bind all these sensations into one and to call this general sensation — a solid. We sense directly only surfaces, and then, separately, weight; we never sense the resistance of a solid, as such.

But we know that the world does not consist of surfaces, we know that we see the world incorrectly. We know that we never see the world as it really is, not only in the philosophical sense of this expression, but even in the most ordinary geometrical sense. We have never seen a cube, a sphere, etc.; we have always seen only surfaces. Realizing this, we mentally correct what we see. Behind the surfaces we think the solid. But we can never represent a solid to ourselves; we cannot represent a cube or a sphere not in perspective, but from all sides at once.

It is clear that the world does not exist in perspective; yet we are unable to see it in any other way. We see everything only in perspective, i.e. in perceiving it; we distort the world with our eye. And we know that we distort it. We know that it is not as we see it. And mentally we continually correct what the eye sees, substituting the real content for those symbols of things, which our sight shows us.

It is extremely important to explain to oneself an animal’s relationship to the measurement of solids.

The whole point is that animals see nothing but surfaces. (This we can say with the utmost conviction, since we ourselves see nothing but surfaces.) Seeing only surfaces, animals can represent to themselves only two dimensions. The third dimension, side by side with the first two, can only be thought, i.e. this dimension must be a concept. But animals have no concepts; the third dimension appears also as a representation. Consequently, at the moment of its appearance, the first two representations invariably merge into one. Animals see the difference between two dimensions, but cannot see the difference between three. This difference can only be known. And in order to know that, concepts are necessary.

For animals identical representations are bound to merge into one, just as for us two simultaneous, identical phenomena taking place at one point must merge into one. For animals it would be one phenomenon, just as for us all identical, simultaneous phenomena taking place at one point are one phenomenon.

Thus animals will see the world as a surface, and will measure this surface only in two directions.

How then to explain the fact that, living in a two-dimensional world, or seeing themselves in a two-dimensional world, animals orientate perfectly well in our three-dimensional world? How to explain that a bird flies up and down, straight ahead and sideways, in all three directions; that a horse jumps fences and ditches; that a dog and a cat seem to understand the properties of depth and height together with length and breadth?

In order to explain this we must return once more to the fundamental principles of animal psychology. It has been pointed out earlier that many properties of objects, which we remember as the general properties of species and varieties, have to be remembered by animals as the individual properties of objects. In sorting out this enormous store of individual properties preserved in memory animals are helped by the emotional quality connected for them with each representation and each memory of a sensation.

An animal knows, say, two roads as two entirely separate phenomena having nothing in common; one phenomenon, i.e. one road consists of a series of definite representations coloured by definite emotional qualities; the other phenomenon, i.e. the other road, consists of a series of other definite representations, coloured by other qualities. We say that both the one and the other are roads, one leading to one place, the other to another. For the animal the two roads have nothing in common. But it remembers all the sequence of emotional qualities connected with the first road and the second road and so remembers both roads with their turnings, ditches, fences and so on.

Thus the memory of the definite properties of objects, which they have seen, helps animals to orientate in the world of phenomena. But, as a rule, when faced with new phenomena, animals are much more helpless than man.

Animals see two dimensions. They constantly sense the third dimension but do not see it. They sense it as something transient, as we sense time.

The animal can see an angle of a three-dimensional object only if it moves past it, and in that case the object will seem to have turned — a new side has appeared, and the old side has receded or moved aside. An angle will be perceived as a turning, a movement of the object, i.e. as something transient, temporal, i.e. as a change in the state of the object. Remembering the angles met with before — which the animal has seen as the motion of bodies — it will regard them as gone, finished, vanished, belonging to the past.

Of course, the animal cannot reason thus, but it will act as though this was its reasoning.

If the animal could think of phenomena (i.e. angles and curved surfaces), which have not yet entered its life, it would no doubt represent them to itself only in time. In other words, the animal could not allow them any real existence at the present moment when they have not yet appeared. If it could express an opinion about them, it would say that these angles exist as a potentiality, that they will be, but that at present they are not.

For a horse, the corner of a house past which it runs every day, is a phenomenon, which recurs in certain circumstances, but which still takes place only in time; it is not a spatial and constant property of the house.

For the animal an angle must be a time-phenomenon, instead of being a space-phenomenon as it is for us.

Thus we see that the animal will perceive the properties of our third dimension as movements and will refer these properties to time, to the past or future, or to the present, i.e. to the moment of transition of the future into the past.

This is an extremely important point and contains the key to the understanding of our own perception of the world; consequently we must examine it in greater detail.

We have established that a man possesses sensations, representations and concepts; that higher animals possess sensations and representations, and lower animals only sensations. We deduced that an animal has no concepts mainly from the fact that it has no words, no speech. We have further established that, having no concepts, animals cannot comprehend the third dimension and only see the world as a surface. In other words they have no means, no instrument, for correcting their wrong sensations of the world. Then we found that, seeing the world as a surface, animals see on this surface a great many movements non-existent for us. That is, all those properties of bodies which we regard as the properties of their three-dimensionality, must appear as movements to them. Thus an angle and a spherical surface must appear to them as motion of the plane. Further, we came to the conclusion that everything that, for us, belongs to the domain of the third dimension as something constant, animals must regard as transient occurrences happening to objects — as time-phenomena.

Thus, in all its relations to the world an animal proves to be completely analogous to the unreal two-dimensional being, which we have supposed, lived on a plane. The whole of our world appears to an animal as a plane through which phenomena are passing, moving according to time or in time.

So we can say that we have established the following: that with a certain limitation of the mental apparatus which perceives the external world, for a subject possessing such an apparatus the whole aspect and all the properties of the world must change. And two subjects, living side by side but possessing different mental apparatuses, must live in different worlds — the properties of the extension of the world must be quite different for them. Moreover, we have seen conditions — not artificial and invented but actually existing in nature, i.e. the mental conditions of the life of animals — in which the world appears as a plane or even as a line.

In other words we have established that the three-dimensional extension of the world depends for us on the properties of our mental apparatus; or, that the world’s three-dimensionality is not its own property, but merely the property of our perception of the world.

To put it differently, the three-dimensionality of the world is the property of its reflection in our consciousness.

If all this is so, it is clear that we have really proved the dependence of space on space-sense. And, since we have proved the existence of a space-sense lower than ours, by this very fact we have proved the possibility of a space-sense higher than ours.

And we must admit that if a fourth unit of thinking becomes formed in us, as different from the concept as the concept is different from the representation, then, simultaneously with this, there will appear for us in the surrounding world a fourth characteristic which we may call geometrically a fourth direction or a fourth perpendicular, because this characteristic will contain properties of objects perpendicular to all properties known to us and not parallel to any of them. In other words, we shall see or feel ourselves not in a space of three, but of four dimensions, and the surrounding objects as well as our own bodies will reveal the general properties of the fourth dimension which we had not noticed before or which we had regarded as individual properties of objects (or their motion), just as animals regard the extension of objects in the third dimension as their motion.

Having seen or felt ourselves in the world of four dimensions, we shall find that the world of three dimensions has not and never had any real existence that it was a creation of our fantasy, a phantom, a spectre, a delusion, an optical illusion, anything you like, but not reality.

All this is far from being a ‘hypothesis’, a supposition; it is an exact fact, as much of a fact as the existence of infinity. For the sake of its own existence, positivism had somehow to do away with infinity or at least to call it a ‘hypothesis’, which may or may not be true. But infinity is not a hypothesis; it is a fact. And just such a fact is also the multi-dimensionality of space and all that it implies, i.e. the unreality of everything three-dimensional.

Q: (L) When you say “deep conjunction of fibrous linkage,” does this mean that we are conjoining with a linkage to a fourth density body that is growing, developing?

A: Slowly, but surely. We have told you before that the upcoming “changes” relate to the spiritual and awareness factors rather than the much publicized physical. Symbolism is always a necessary tool in teaching. But, the trick is to read the hidden lessons represented by the symbology, not to get hung up on the literal meanings of the symbols!

Q: (L) You say that the symbology has to do with hidden meanings. The symbology that you used was “image” and “deep fibrous linkage” of DNA. Now, is that a physical, symbolic image?

A: Yes.

Q: (L) What is your definition of “image?” We have many.

A: Learning is fun, Laura, as you have repeatedly found!

Q: (L) Well, I am so hot now that I really need to know about this! And, how come I am always the one who gets assigned the job of figuring everything out?

A: Because you have asked for the “power” to figure out the most important issues in all of reality. And, we have been assisting you in your empowerment.

Q: (L) Image. DNA linkage. (V) “Power” was in quotes.

A: Leave that alone for now, you will know soon enough.

Q: (V) Is this fourth density body something that already exists so that we could communicate with it?

A: Habeas Corpus?

Q: (V) Well, they just said… (L) Well, what they must mean is that you are it — you are transforming little by little and all of the unpleasant little side-effects are just part of it.

A: Yes.

Q: (L) Is third density awareness the only density with perception of time?

A: No.

Q: (L) Well, what others?

A: 4,5,6,7.

Q: (L) But I thought that time perception was an illusion?

A: YOUR perception of it is an illusion. Remember the example of the dogs and cats riding in a car?

Q: (L) Yes. Ouspensky and the horse. So, time, as an essential thing, does exist?

A: But not as you know it. When we refer to “timelessness,” we are speaking from the standpoint of your familiarity only.

Q: (L) Does time then exist, and does space have a limit?

A: You are getting confused because your inborn linear perception is clouding the image your efforts are trying to produce.

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