Hyperdimensional Space - The Realm of the “Gods”
The Question of Time in Myths
In numerous tales of the Grail, the description of the castle of the
Fisher King includes some interesting time anomalies: it is a place
where time slows down or stops altogether. This is also the case
with the ancient Celtic legends of the Head of Bran the Blessed, in
which presence his warriors feast and make merry with no awareness
of the passage of time.
This theme occurs with great regularity and
suggests a deep and ancient significance that will become apparent
as we proceed. The most ancient conception of time was associated
with the “Goddess” and was cyclical - like women. Everything was
“real” only insofar as it was connected to an archetypal gesture -
illud tempus - from the beginning.
Every hero repeated the archetypal gesture, every war rehearsed the
struggle between good and evil, every fresh social injustice was
identified with the passion of a divine messenger, each new massacre
repeated the glorious end of the martyrs. ...Only one fact counts:
by virtue of this view, tens of millions of men were able, for
century after century, to endure great historical pressures without
despairing, without committing suicide or falling into that
spiritual aridity that always brings with it a relativistic or
nihilistic view of history. 46
46 Eliade, op. cit., pp. 151-152.
This reflected the idea that the
world in which we live was a “form,” or reflection, or “double” of
another cosmic world that existed on a higher level. These were
Plato gave an explanation that is still
unsurpassed in its simplicity:
“And now,” I said, “let me show in a figure how far our nature is
enlightened or unenlightened.
Human beings living in an
underground den, which has a mouth open towards the light and
reaching all along the den; here they have been from their
childhood, and have their legs and necks chained so that they cannot move, and can only see before
them, being prevented by the chains from turning round their heads.
Above and behind them a fire is blazing at a distance, and between
the fire and the prisoners there is a raised way; and you will see,
if you look, a low wall built along the way, like the screen which
marionette players have in front of them over which they show the
...And do you see,” I said, “men passing along the wall
carrying all sorts of vessels, and statues and figures of animals
made of wood and stone and various materials, which appear over the
...And they see only their own shadows, or the shadows of one
another, which the fire throws on the opposite wall of the cave...
how could they see anything but the shadows if they were never
allowed to move their heads... and of the objects which are being
carried in like manner they would only see the shadows ...And if
they were able to converse with one another, would they not suppose
that they were naming what was actually before them? ...And suppose
further that the prison had an echo which came from the other side,
would they not be sure to fancy when one of the passers-by spoke
that the voice which they heard came from the passing shadow? ...To
them, the truth would be literally nothing but the shadows of the
And now look again, and see what will naturally follow if the
prisoners are released and disabused of their error. At first, when
any of them is liberated and compelled suddenly to stand up and turn
his neck round and walk and look towards the light, he will suffer
sharp pains; the glare will distress him, and he will be unable to
see the realities of which in his former state he had seen the
shadows; and then conceive someone saying to him that what he saw
before was an illusion, but that now, when he is approaching nearer
to being and his eye is turned towards more real existence, he has a
clearer vision - what will be his reply? And you may further imagine
that his instructor is pointing to the objects as they pass and
requiring him to name them - will he not be perplexed? Will he not
fancy that the shadows, which he formerly saw, are truer than the
objects, which are now shown to him? […]
And if he is compelled to look straight at the light, will he not
have a pain in his eyes, which will make him turn away to take
refuge in the objects of vision which he can see, and which he will
conceive to be in reality clearer than the things, which are now
being shown to him? […]
And suppose once more, that he is reluctantly dragged up a steep and
rugged ascent, and held fast until he is forced into the presence of
the sun himself, is he not likely to be pained and irritated? When
he approaches the light his eyes will be dazzled, and he will not be
able to see anything at all of what are now called realities. ...He
will require growing accustomed to the sight of the upper world. And
first he will see the shadows best, next the reflections of men and
other objects in the water, and then the objects themselves;
spangled heaven; and he will see the sky and the stars by night
better than the sun or the light of the sun by day? […]
Last of all
he will be able to see the sun, and not mere reflections of him in
the water, but he will see him in his own proper place, and not in
another; and he will contemplate him as he is. ...He will then
proceed to argue that this is he who gives the season and the years,
and is the guardian of all that is in the visible world, and in a
certain way the cause of all things which he and his fellows have
been accustomed to behold? […]
And when he remembered his old habitation, and the wisdom of the den
and his fellow prisoners, do you not suppose that he would
felicitate himself on the change, and pity them? ...And if they were
in the habit of conferring honors among themselves on those who were
quickest to observe the passing shadows and to remark which of them
went before, and which followed after, and which were together; and
who were therefore best able to draw conclusions as to the future,
do you think that he would care for such honors and glories, or envy
the possessors of them? Would he not say with Homer, ‘Better to be
the poor servant of a poor master,’ and to endure anything, rather
than think as they do and live after their manner? […]
Imagine once more such a one coming suddenly out of the sun to be
replaced in his old situation; would he not be certain to have his
eyes full of darkness? ...And if there were a contest, and he had to
compete in measuring the shadows with the prisoners who had never
moved out of the den, while his sight was still weak, and before his
eyes had become steady (and the time which would be needed to
acquire this new habit of sight might be very considerable), would
he not be ridiculous? Men would say of him that up he went up and
down he came without his eyes; and that it was better not even to
think of ascending; and if any one tried to loose another and lead
him up to the light, let them only catch the offender, and they
would put him to death.
This entire allegory you may now append, dear Glaucon, to the
previous argument; the prison house is the world of sight, the light
of the fire is the sun, and you will not misapprehend me if you
interpret the journey upwards to be the ascent of the soul into the
intellectual world according to my poor belief, which, at your
desire, I have expressed - whether rightly or wrongly, God knows.
Plato, Republic: Book VII, trans. B Jowett.
When we consider a semi-physical realm that projects itself into our
reality, we also have to consider the factor of Time. In our
geometry we define a point as an infinitesimal section of a line. A
line is an infinitesimal cross-section of a plane and a plane is an
infinitesimal section of a solid. Thus, our three dimensional
reality must be defined as a series of infinitesimal sections of a
four dimensional body.
Conceptually, this means that our entire
reality is a section of a four-dimensional body - a realm of
potential dimensions beyond three-dimensional contemplation.
We usually consider the past as no longer existing. The future does
not exist, either, and the “present” refers to the momentary
transition of non-existence into non-existence!
But, if it is true that only Now exists, then the logical conclusion
is that, as wave reading consciousness units, we are, in some way,
responsible for our perception of time. We regard time as linear,
long or short, an endless line, a progression from past into future.
But this creates an insurmountable problem. On a line, NOW is a mathematical point of
infinitesimal smallness - it has no dimension!
By scientific logic,
it does not exist!
The first mathematician to explore the fourth dimension, William
Rowan Hamilton, was born in 1805. Hamilton was so precocious that he
was reading the Bible at the age of three, at which point he also
began learning Hebrew characters. By the age of ten he could read
Hebrew, Persian, Arabic, Sanskrit, Bengali, Latin, and Greek, as
well as several modern European languages.
Hamilton was so was
skilled in mental arithmetic that he was entered in a competition
against a boy from Vermont who toured as a calculating prodigy.
Hamilton was disappointed, however, when he found that his opponent
seemed to have no knowledge apart from his unusual math abilities.
While studying at university, Hamilton joined the Tractarian
movement, a religious organization, of which Samuel Taylor Coleridge
was a member. Coleridge had the notion that algebra was the science
of time, and apparently this idea had a profound influence on
Hamilton who discovered a four-dimensional manifold of numbers, the
“quaternions”. Though he was a genius mathematician, Hamilton seemed
to be unable to think beyond the strictly material world, and though
he was reaching for a fourth dimension, Hamilton could not consider
the fourth dimension as “real”.
The next phase of development of the concept of fourth dimensional
space was the work of Ludwig Schlaefli, a Swiss schoolteacher. He
understood that four dimensions was the conceptual continuation of
the first three spatial dimensions.
As a schoolteacher, Schlaefli
was not in the company of “academics” and this may have played a
part in the fact that he was able to develop this new geometry
during his early career, before he joined the mathematics department
of the University at Bern. It is interesting that Grassmann, who
also explored an ingenious algebra of higher dimensions, was another
schoolteacher whose writings were ignored for many years.
that period, anyone who worked in these directions was thought to be
a bit mad when actually, what they were really doing, was following
an ancient tradition of relying upon pure thought to take them
beyond what could be confirmed in the sensory world.
The Magic of Abstract Thought
Many New Age Gurus teach that “higher knowledge” can only be
accessed “directly”, through the “heart”.
To this end, they produce
endless techniques and rituals designed to stop thought and induce
“feeling”. This is simply another variation of the “blind faith”
routine that teaches a person that only knowledge brought directly
by God is “true”, and all human knowledge is basically “bunk”.
is interesting about this is that it is another example of
disinformation - a lie wrapped in truth to make it easier to
swallow. As we have already pointed out, most of what passes for
“techniques of ascension” amounts to little more than stimulating
chemicals in the body which results in a “feel good experience”, but
which does nothing to increase the level of Being.
As already mentioned, there is a “gravity” to the realm of Non-being
the Thought Center that “creates” matter. Matter constitutes the
nature of our reality. What this suggests is that our “field of
expression” is dipolar - gravity vs. consciousness.
The “field of consciousness” is a primary field like gravity, but we
can see that it is very little manifested in our world. This means
that to move from the gravity field of matter, one must act against
a rather strong force.
The field of consciousness is that of thoughts, feelings that are
not chemical, ideas, motivations, attitudes, and such that acts on
our minds/consciousness as gravity acts on objects and masses. Just
as there is gravity and anti-gravity, so must there be consciousness
and anti-consciousness as we have already described in our
discussion of Thought Centers.
The consciousness field is a mirror image of the gravity field of
matter. As above, so below.
And just as in the case where great
effort must be made to move a stone uphill, so it takes great effort
to move one’s motivations and attitudes and emotions from the
influence of matter into the realm of the consciousness field. When
such an uphill movement of motivation occurs, a specific effort of
consciousness needs to be made. Thoughts and ideas and concepts that
are based on material interpretations of reality require little
effort. It is the reaching into the higher realms of thought that
enables us to discern when our emotions are “material” or pure and
belonging to the soul. To approach this problem without working to
create the vessel of thoughts, concepts, ideas, is again, the
process of believing lies and binding to “spiritual drugs”.
Understanding this permits us to distinguish when we are working
toward higher consciousness. Going “downward” in the field of
consciousness is like going downhill in the field of gravity: no
work of lifting need be involved. Thus a downhill motion in the
field of consciousness is easy, effortless, and pleasurable. When we
go uphill in any possible field, including the consciousness field,
we need to put a significant effort (work) into this motion. This
leads to the logical conclusion that those things that increase
consciousness are also difficult and go against the gravity of the
material world explanations.
There is, of course, much more to this that will be introduced in a
later volume. For now, the important point is that developing the
intellect so that it can be used as an instrument of perspicacity is
one of the first requirements of spiritual development.
So, for those New Age and fundamentalist teachers who denigrate
thought, consider the following written by another schoolteacher:
Isn’t it amazing that Newton couldn’t discover universal gravitation
until 50 years after Descartes created the mathematical method of
analyzing geometric data in an algebraic equation? It would take
about 50 years for the method to disseminate, become second nature,
raise a new generation immersed it, and who then began noticing
phenomena that these new mathematical expressions did a really good
job of modeling. It was more than 40 years after Hamilton created
quaternions that Maxwell discovered how well they fit for
formulating the equations of electromagnetism. It was 50 years after
Riemann created his general, curvilinear, non-Euclidean geometry
that Einstein, with help from Minkowski, noticed how well it
expressed the relations of special and general relativity.
My theory is that people can’t notice something until they have the
reference point to understand what it is they are observing.
Specifically, scientists can’t notice, “hey, these new patterns fit
together” until they have a mathematics that describes this kind of
relationship as being a pattern, rather than random marks on a
graph. Think about what it would be like to discover that all of
your data fit into a parabolic shape, but you don’t know what a
How disappointed you would be to realize it doesn’t
make a straight line, when straight lines are all you know. “I guess
there was nothing to that hypothesis after all”, you say as you
discard the data. Tomorrow some brilliant mathematician will create
a method of graphing quadratic equations thinking he has invented
the perfect pure math, which couldn’t possibly have any practical
Fifty years from now, your grandson will review your
data, or recreate your experiments. He will get the same data points
that you did, but now he recognizes the pattern as a parabola. It
was a parabola all along, but you didn’t know it, because parabola
hadn’t been invented yet when you plotted the data.
If you don’t recognize the pattern, then your brain interprets it as
random - no pattern at all. This means you pay it no attention. In
this way, mathematicians create the world we live in. What an
outrageous statement! No Physicist would admit the validity of that,
after all, they are trained to observe the real world, not confirm
some dreamer’s fantasy! Yeah, right. Only problem with that is,
history tells us that over and over, Physicists were unable to see
the patterns in front of their eyes until someone had invented a
mathematics that made this kind of pattern recognizable and
distinguishable from random noise.
Therefore there is a very real sense in which the only reality we
can recognize is that of the patterns for which we have a
mathematical template. Therefore we can only observe that part of
infinite reality for which some enterprising mathematician has
invented the pattern. The mathematician does NOT describe an
objective reality, which he observes; he instead creates
relationships, which he considers “beautiful”, or “elegant”, or
perhaps “entertaining”. He doesn’t think his creation has any
practical application, but it always does. Because any time somebody
describes the template for a new pattern, now (in about 50 years)
people will begin noticing those parts of the infinite universe,
which fit into to this new pattern.
Before they just seemed random,
but now that we recognize the pattern, it’s so obvious we don’t
understand how Aristotle overlooked it. And a new generation of
historians will write books about how Archimedes was actually on the
verge of inventing this himself just before the Romans killed him.48
48 Gordon Clason, private correspondence with the authors.
In exactly the same way, it is by gathering information and making
unprejudiced observations while at the same time stretching the mind
into the field of consciousness, that we develop the vehicle for the
Soul, which can then “know” things by virtue of the gift of God.
Each adventurer into the world of these ideas of hyperdimensions,
which now concern us profoundly, found the trail easier to navigate
as a result of the simultaneous expansion of other branches of
knowledge. For example, in geometry it was noticed that the lines in
ordinary three-dimensional space could be regarded as elements of a
manifold of four dimensions.
Connections of this kind soon made the
fourth dimension acceptable to mathematicians.
Dimensional Thinking in Western Spirituality
It is at this point that something truly strange occurred. The idea
of the “fourth dimension” was adopted by spiritualists and
occultists as the “realm of the ethers” or the afterlife, the place
of the dead.
Séances of the nineteenth-century attracted spirit beings that
produced physical effects as well as peculiar psychological states,
and disappeared again - like the UFOs of our time. It was as
convenient then (as it is now) to assign them a home in the
inaccessible dimensions of space, and to make absolutely certain
that everyone was convinced that these dimensions were ethereal.
The nineteenth-century astronomer Zollner set out to demonstrate
scientifically that the ethereal beings attracted to spiritualistic
séances were from the fourth dimension. Even though his
demonstrations were never successful, at this point, the fourth
dimension became a means of conceiving of mysterious phenomena in a
In the final phase of nineteenth-century thought, the fourth
dimension became a subject for meditation and was taken up by the
Theosophical Society, and later by Rudolf Steiner, who gave
reportedly brilliant lectures on the subject based on the work of
Hinton’s work was the outcome of the ideas of his father, James
Hinton, whose philosophy was based on the ideas of the Kantian noumenal world that lies behind phenomenal experience. This higher
world was feminine, nurturing, free of social and legal restraint;
virtue consisted in “harmonizing one’s intentions with the noumenal
world”, and could not be captured by merely regulating behavior. The
person who acts selflessly for the greater good of humanity was as
likely to break the law as the brutish criminal.
Howard Hinton was inspired by Hamilton’s writings to adopt a
materialistic form of Kantianism. When he began work as a
schoolteacher, he came to doubt that knowledge could ever come from
an external authority. In an effort to find some knowledge about
which he could feel certainty, he made himself a set of colored
blocks that he rearranged in various ways to make larger cubes.
Using these blocks, he felt he could acquire knowledge of spatial
position that was beyond all doubt. As he looked for patterns in the
rearrangement of these blocks, he began to investigate the fourth
dimension, which he saw as governing sequences of transformation in
By the time of Hinton’s death in 1907, his writings had inspired
theosophists in India and England to investigate the fourth
dimension for themselves. Steiner, following the theosophists,
continued to view the fourth dimension as a “spiritual” realm,
though he had some fascinatingly insightful comments to make about
it, keeping in mind his “esoteric” approach.
Everything we do here is simply a symbolic representation of the
higher worlds. […] Only developing new possibilities for vision can
attain what lies within these higher worlds. Human beings must be
active in order to reach these worlds.49
Howard Hinton and the ideas
of the fourth dimension also had a profound influence on P.D.
Ouspensky who produced a very simple illustration of the concept of
our relation to the fourth dimension, which actually gives a more
“physicalized” aspect to the concept.
In this illustration, he
speaks about a snail on a journey across a garden.
Its movements are governed by pleasure/pain. It always advances
toward the one and retreats from the other. It always moves on one
line, from the unpleasant towards the pleasant. And, in all
probability, it senses and knows nothing except this line. This line
constitutes the whole of its world. The snail on this line of motion
senses all the sensations entering from the outside. And, these come
to it out of time - from potentiality they become actuality. For a
snail, the whole of our universe exists in the future and the past,
i.e., in time.50
The snail is probably not self-aware - that is,
aware that it is surging across the landscape - all of which exists
simultaneously, of which the snail could be aware if it were
possible to expand its awareness through some process of
metamorphosis, lifting it high above the garden to expand its scope.
But, it only perceives the various phenomena - the leaf, the grass,
the twig, the sand, the walkway - at the moment it interacts with
them - and then only a little at a time. They are events of long or
short duration, past and future, which come to pass as the snail
Ouspensky suggests that this is the way we experience our world
relative to the fourth dimension. Our five sense organs are merely
feelers, our means of touching and interpreting the world, through
the mathematical constructs of our brains and in the limited terms
of three-dimensional consciousness.
Scientific gadgetry only
lengthens our feelers a bit.
Imagine a consciousness not limited by the conditions of sense
perception. Such a consciousness can rise above the plane on which
we move; it can see far beyond the bounds of the circle illumined by
our ordinary consciousness; it can see that not only does the line
along which we move exist, but also all the other lines
perpendicular to it which we cross (in our series of nows.)
above the plane, this consciousness will be able to see the plane,
make sure that it actually is a plane and not only a line; then it
will be able to see the past and the future living side by side and
49 Steiner, Rudolf, The Fourth Dimension,
Sacred Geometry, Alchemy, and Mathematics, a six-lecture series held
in Berlin from March 24 to June 7, (Anthroposophic Press 1905).
50 Ouspensky, P.D., Tertium Organum, 1920, pp. 84-85.
51 Ibid., p. 28.
There are several important considerations contained in the analogy
of the snail. First, if our true perception is as limited,
relatively speaking, as a snail’s, why is this so if we do, in fact,
possess inner knowledge and capabilities unknown to our waking,
ordinary consciousness which often manifest spontaneously, or which
can be developed through long and difficult training? Second, we
must note the implications of a consciousness of this type that DOES
exist on the physical, three-dimensional plane.
But, before we
endeavor to deal with those questions, let’s return to the question
The past and future cannot be non-existent. They must exist together
somewhere; only we do not see them. The present, as opposed to the
past and the future, is the most unreal of unrealities. We must
admit that the past, the present and the future do not differ from
one another in any way, that the only thing that exists is the
Eternal Now of Indian Philosophy.52
Ibid., p. 29.
The Alpha and Omega. But we do
not see this - at least very few of us do. And then we only see
imperfectly, “through a glass darkly”. We are snails crossing the
fields of flowers of the universe, aware only momentarily of the
earth, the leaf, the flower, or the raindrop before us. At any given
moment we are only aware of a small fragment of the universe, and we
continue to deny the existence of everything else: namely the
coexistent past and future, and the possibility of perceiving it.
There are two main theories of the future - that of a predestined
future and that of a free future. The theory of predestination
asserts that every future event is the result of past events. If we
know all the past, then we could know all the future. This is linear
time. The idea of a free future is based on quantum “probabilities”.
The future is either only partially determined or undetermined
because many of the varied interactions are possible at any given
point. This probable future posits the idea of true free will and
suggests that quite deliberate volitional acts may bring about a
subsequent change in events.
Those who support predestination say that so-called “voluntary”
actions are, in fact, not voluntary. Rather, they are but the
results of incompletely understood causes, which have made them
imperative acts - in short, nothing is accidental.
So on the one hand we have “cold predestination”: come what may,
be changed. On the other hand, we have a reality that is only a
point on some sort
of needle named the present, surrounded on all sides by the Gulf of
Non-existence - a world which is born and dies every moment.
At every given moment all the future of the world is predestined and
existing, but it is predestined conditionally, i.e., there must be
one or another future in accordance with the direction of events of
the given moment, if no new factor comes in. And a new factor can come in only from
the side of consciousness and the will resulting from it.53
words, the snail can choose to change his direction if he increases
his knowledge and becomes more aware.
The snail may be following the
scent of food or a need for warmth, and he may crawl into the path
of a car, or into a field full of birds that wish to eat him. In
practical terms, this means that snails and human beings, who are
crawling through the universe very often, without knowledge,
themselves in the path of destruction. Quite often this destruction
can only be overcome by mastering our instinctive urge for pleasure
and avoidance of pain.
This can only come about by becoming aware of
the probable course he is on. If his natural tendencies were leading
him to an abyss, which will plunge him into a blazing inferno below,
then it would behoove him to learn exactly what it is he must do to
avoid it. And therein lies the rub. In order to do that, a being
must achieve a more aware higher state of consciousness, not a more
intense state of feeling!
In the past, what is behind us lies not only in what was, but also
in what could have been. In the same way, in the future lie not only
what will be but also what may be.54
In other words, motion in space
is merely an illusion of the brief illuminating light of our
consciousness upon a given construct of consciousness. If it is so
that All exists simultaneously, then it is only we who, singly and
collectively, can change the focus or development of our
In time events exist before our consciousness comes into contact
with them, and they still exist after our consciousness has
withdrawn from them.55
53 Ibid., pp. 30-31.
54 Ibid., p. 31.
55 Ibid., p. 33.
Now we come back to the questions: Why can we
not perceive reality as it is? Why can we not enlarge our perception
- why are we chained in this painful existence we call “life”?
come back to the idea of the Cave of Plato - or what is popularly
known nowadays as The Matrix.
What we are facing is the fact that
the limited way we perceive our world is actually a sort of defect -
the effect of the “fall” – the “ritual fault” that brought the
Golden Age to an end. At the present time, many physicists have
suggested “hyperspace” has explanatory value in terms of bridging
the gap between the physical and ethereal worlds. The New Age market
took such ideas up with fiendish glee, producing endless ignorant
variations on “Sacred Science” of millions of words, few of which
are comprehensible to the layperson, much less the scientist.
who read this drivel and who
say, “oh, it sounds so true, but what is it saying?”, are
contemptuously told that only “initiated understanding” can grasp
such lofty ideas!
The fact is, the realities of our world in terms
of any connecting principles between matter and consciousness are
not helped by any such philosophical discussions. What we need is further empirical study and experimentation. What’s more, it needs
to be done by those who are qualified to do it - not charlatans and
There are physical scientists of the highest caliber who are open to
the possibility of other forms of matter and other dimensions. They
understand that such hypotheses would have explanatory value in
their own fields as well as in parapsychology.
Thus it is that,
while the subject matter of parapsychology and physics is
significantly different, their fundamental insights curiously
Getting a Handle on Psi Phenomena
There is similarity between the two basic paths of fundamental
research in modern theoretical physics, and the two realities we are
considering: matter and consciousness. Just as in
psi research there
have been attempts to reconcile, or unify, matter and consciousness,
the same has been true in advanced physics where although serious
attempts have been made during the past two decades to find a
Unified Theory that incorporates both a quantum approach (“matter”)
and the field approach (“consciousness”), no single theory which
incorporates both has been successful as yet in either set of
Quantum mechanics deals primarily with the sub-microscopic
world of elementary particles. It is based upon probabilities of
events taking place non-deterministically, rather than a
deterministically known state, which can be calculated using the
classical equations of motion.
When you have an infinite number of possible states, any of which
can be solutions within certain boundary conditions, you run into
certain problems when you try to transfer these concepts to
classical realities. The state vector is the collection of all
possible pre-collapse states and represents the system in which the
event exists in all states simultaneously.
Once the event happens,
or what is called “measurement” occurs, the system collapses the
state vector into a single, probabilistically determined state.
Until this collapse occurs, the state vector that has developed in
time deterministically specifies the system collectively. This
interpretation of quantum mechanics is known as the Copenhagen
Interpretation and is dominant, with minor variations, in the
quantum mechanics used today. It is characterized by a direct break
with classical physics where a cause leads to an effect.
At the same time, field theory, (Einstein’s general theory of
relativity) plays the leading role when we are considering real
world physical realities. Field theory seems to follow from the
classical view of cause and effect and determinism. Classical
mechanics deals with equations of motion that can be solved for
specific events when initial conditions, such as position and
velocity, or initial and final conditions, are known. So it is that
the field represents a deterministic interrelation of mutually
interacting forces between different events (i.e. particles), which
can be found by substituting values into the field equations.
Both the field and quantum theories have special characteristics
which are useful in physical theories of psi. However the same
problems pop up in trying to combine quantum theory with
(relativistic) field theory: no such system has yet been devised
which can account for all phenomena.
At the present time, however, it seems that quantum field theory has
been by far
the most successful attempt at this endeavor. Many of the
physical theories of psi deal with quantum field theory, rather than
“It seems therefore that any attempt to
parapsychology and physics should adhere, substantially at least, to
of quantum field theory, in terms of ‘as if’ fields at a level of creative-potentiality.” 56
The older theories of psi described transfers of energy in several
different ways, but newer ideas have gone beyond such approaches.
One argument against the idea of psi and a physical theory of psi
based on energy (or particle) transmission has been that the
energies would be far too subtle to be received by the brain. John
Eccles has shown that the cerebral cortex acts as a sensitive
detector of small influences.57
Using a probabilistic quantum
mechanical argument, it is possible to show that the neurons can be
fired by these subtle influences, thus exciting the brain in a
normal cascading effect of neurons. In this way, the brain may act
as a receptor of small influences such as what might be exhibited by
carriers of psi. Among other attempts to unite biological functions
with quantum theory, W.Elsasser has speculated on certain biotonic
laws operating exclusively in living beings and drawing upon
“accumulated quantum-mechanical and information theoretic
56 Whiteman, J.H.M., “Parapsychology and Physics”,
in Wolman, Handbook, 1977.
57 Dobbs, Adrian, “The Feasibility of a
Physical Theory of ESP”, in Smythies, Science and ESP (New York:
Humanities Press 1967).
58 Chari, C.T.K., “Precognition, Probability and Quantum Mechanics”
(Journal of the ASPR 66, 1972) pp. 193-207.
All such approaches represent a convergence of
bioelectronics and quantum theory to explain psi abilities,
including PK (psychokinesis, the movement of objects by mental
effort alone). There are so many interpretations of quantum theory
that may be relevant to psi and that may assist in gaining an
understanding of how consciousness interacts with matter. Most of
the new theories are based upon the introduction of a new level of
duality in nature in that consciousness has a separate and distinct
wave function from that of the normal wave function representing
matter and physical reality in quantum theory, a sort of three wave
system like biorhythms, where when all the lines cross, something
The issue I would like to emphasize here is that we desperately need
a scientifically acceptable conceptual framework within which
Parapsychological phenomena make sense as part
of nature and human life in its entirety.
I believe that such ideas
were known to an ancient civilization, that they did develop the
“Holy Grail” of physics: The Grand Unified Theory, and that in point
of fact, the Holy Grail of physics may have a great deal to do with
the Holy Grail of legend.
Einstein and Hyperdimensional physics
In considering the general theory of relativity, science usually
utilizes a fourdimensional space-time continuum. In classical
general relativity, the metrical properties of the continuum are
intrinsic to the continuum, but a fifth dimension in which our
normally sensed space-time is embedded can also be used to account
for the curvature and properties of physical space. In the
space-time continuum, one can say that all parts of the
four-dimensional world exist simultaneously, in the sense of a
mathematical formalism, and this would naturally lead to a complete
collapse of the philosophical ideas of causality.
However, many scientists who work with these ideas do not think that
this continuum is ‘real’ in a physical sense, such that physical
entities could move back and forth at will in and out of time as
easily as changing direction in three-dimensional space. We, on the
other hand, think that it is not only possible, but also extremely
likely based upon certain observations.
In relativity theory, time intervals between events are not
completely fixed relative to moving systems or frames of reference.
This has led to some speculation that there may also be analogies
between precognition and anomalies. However, “time dilation”, the
contraction of time intervals between moving reference frames, is
too small to account for precognition and would still require any
information transfer to travel faster than light, and the special
theory of relativity, when narrowly interpreted, does not allow for
physical travel backwards in time, but relegates this concept to an
imaginary mathematical formalism.
Even though it is almost forbidden
to question Einstein’s restriction on superluminal travel, Einstein
did, at one point, propose to consider the hyperdimensional world as
In 1938, with P. Bergmann, he wrote a paper entitled
Generalization of Kaluza’s Theory of Electricity:
So far, two fairly simple and natural attempts to connect
gravitation and electricity by a unitary field theory have been
made, one by Weyl, the other by Kaluza. Furthermore, there have been
some attempts to represent Kaluza’s theory formally so as to avoid
the introduction of the fifth dimension of the physical continuum.
The theory presented here differs from Kaluza’s in one essential
point; we ascribe physical reality to the fifth dimension whereas in
Kaluza’s theory this fifth dimension was introduced only in order to
obtain new components of the metric tensor representing the
59 Einstein, A, Bergmann, P., Annals of
Mathematics, Vol. 38, No. 3, July 1938.
We believe that Einstein was following a path that was later to
prove very fruitful. Einstein, however, was somewhat nervous about
this idea, but he followed it anyway, writing in his paper:
If Kaluza’s attempt is a real step forward, then it is because of
the introduction of the five dimensional space. There have been many
attempts to retain the essential formal results obtained by Kaluza
without sacrificing the four-dimensional character of the physical
space. This shows distinctly how vividly our physical intuition
resists the introduction of the fifth dimension. But by considering
and comparing all these attempts one must come to the conclusion
that all these endeavors did not improve the situation. It seems
impossible to formulate Kaluza’s idea in a simple way without
introducing the fifth dimension.
We have, therefore, to take the fifth dimension seriously although
we are not encouraged to do so by plain experience. If, therefore,
the space structure seems to force acceptance of the five
dimensional space theory upon us we must ask whether it is sensible
to assume the rigorous reducibility to four dimensional space. We
believe that the answer should be “no”, provided that it is possible
to understand, in another way, the quasi-four dimensional character
of the physical space by taking as a basis the five dimensional
continuum and to simplify hereby the basic geometrical
The most essential point of our theory is the
replacing of …rigorous cylindricity by the assumption that space is
closed (or periodic).[…] Kaluza’s five dimensional theory of the
physical space provides a unitary representation of gravitation and
electromagnetism. […] It is much more satisfactory to introduce the
fifth dimension not only formally, but to assign to it some physical
The reader should note that when considering field
theory, it is necessary to differentiate between:
1.) Pure field
theory such as gravitation, and electrical and magnetic fields
2.) Quantum field theory
Fields such as electromagnetic fields and
gravitational fields are continuous and spatial while quantum fields
are quantized, broken into discrete sections of particulate
substance or energy. The basing of a theory of psi on a
gravitational field rests partly on the fact that gravitation is not
subject to the maximum velocity of light because it doesn’t travel,
but is structural. Evidence from Vasiliev and others suggests that
psi is also independent of the velocity of light.
However, general relativity has obliged science to abandon the
“action at a distance” idea, causing the ‘distance force’ to be
abandoned, and has placed gravity under subjection to a maximum
velocity. Nevertheless, Margenau has suggested that general
relativity ought to be regarded as a ‘formal’ principle such as the
Pauli Exclusion Principle. In this case, gravitation would be
non-energetic and subject to no maximum
velocity, and would act as a guiding way to "physical phenomena”.61
61 Forwald, Haakon, Mind, Matter and Gravitation: A Theoretical and
Experimental Approach, Parapsychology Monographs, Number 11 (New
York: Parapsychology Foundation 1969).
These ideas have been adopted by many “alternative science” writers
who have related them to buildings, energy fields, light beings,
earth grids and all that, and it does, indeed, seem that there may
be locations on the planet where one can “tap” a certain energy with
greater or lesser ease.
But the phenomenon that these ideas speaks
to more directly is that of
hyperdimensional realities wherein
mental energies or consciousness energies are amplified and can be
interactive with the environment.
There may be a specific technology
that suggests not only power for transport that is partly physical,
partly “ethereal”, but also that suggests communication that is
partly physical and partly ethereal, as well as powers of
“manifestation” that might seem impossible to us in our present
state of technology.
All of these properties DO belong to hyperdimensional existence, and such a state of being has been
reported for millennia as being the “realm of the Gods”.
Back to Contents
Back to Hyperdimensions