# The Inner Life, v. II/Second Section/III

THE HIGHER DIMENSIONS
If there are seven dimensions at all, there are seven dimensions always and everywhere, and it makes no difference to that fundamental fact in nature whether the consciousness of any individual happens to be acting through his physical body; his astral body or his nirvanic vehicle. In the last case he has the power to see and understand the whole thing. In any of the other cases his capacities are limited. There is therefore no such thing as a three-dimensional or four-dimensional object or being. If space has seven dimensions, every object must exist within that space, and the difference between us is merely in our power of perception.
Physically we see only three dimensions, and therefore we see all objects and beings very partially. One who has the power to see four dimensions still sees objects only partially, although he sees more of them than the other man. We find ourselves in the midst of a vast universe built of matter of varying degrees of tenuity, which exists in a space of (let us suppose) seven dimensions. But we find ourselves in possession of a consciousness which is capable of appreciating only three of those dimensions, and only matter of certain degrees of tenuity. All matter of other and higher degrees is for us as if it did not exist. All dimensions beyond the three are also to us as though they did not exist.
But our lack of perceptive power does not in any way affect the objects themselves. A man picks up (let us say) a piece of stone. He can see only the physical particles of that stone, but that in no way affects the undoubted fact that that stone at the same time possesses within it particles of matter of the astral and mental and other higher planes. In just the same way that stone must theoretically possess some sort of extension, however small, in all the seven dimensions; but that fact is in no way affected by the other fact that the man's consciousness can appreciate only three of those dimensions.
To examine that object the man is using a physical organ (the eye) which is capable of appreciating only certain rates of undulation radiated by certain types of matter. If he should develope what we call astral consciousness he would then be employing an organ which is capable of responding only to the vibrations radiated by another and finer part of that piece of stone. If in developing the astral consciousness he had lost the physical — that is, if he had left his physical body — he would be able to see only the astral and not the physical. But of course the object itself is not affected in any way, and the physical part of it has not ceased to exist because the man has for the time lost the power to see it. If he developed his astral consciousness so that he could use it simultaneously with the physical, he would then be able to see both the physical and astral parts of the object at the same time, though probably not both with equal clearness at absolutely the same moment.
Now, just as all the higher forms of matter exist in every object, although untrained people cannot see them, so all the dimensions of space must appertain to every object, although the number of those dimensions that we can observe depends upon the condition of our consciousness. In physical life we can normally conceive only three, though by careful special training the brain may be educated into grasping some of the simpler fourth-dimensional forms. The astral consciousness has the power of grasping four of these dimensions, but it by no means follows that a man who opens his astral consciousness immediately perceives the extension of every object in four dimensions; on the contrary, it is quite certain that the average man does not perceive this at all when he enters the astral plane. He realises it only as a certain blurring — a kind of incomprehensible difference in the things that he used to see; and most men go through their astral lives without discovering more than that of the qualities of the matter which surrounds them.
We should say, then, not that the possession of astral vision at once causes the man to appreciate the fourth dimension, but rather that it gives him the power to develop that faculty by long, careful and patient practice, if he knows anything about the matter and cares to take the trouble. Entities belonging to the astral plane, and presumably ignorant of any other (such as nature-spirits, for example) have by nature the faculty of seeing the fourth-dimensional aspect of all objects. But we must not therefore suppose that they see them perfectly, since they perceive only the astral matter in them and not the physical, just as we with our different kind of limitation perceive only the physical and not the astral.
It has never been taught, so far as I am aware, that the entities of the astral plane are conscious of us upon the physical plane. They quite clearly and definitely are not conscious of physical matter of any kind. But they are conscious of the astral counterpart of that physical matter, which for all practical purposes comes to very nearly the same thing, though not quite.
I should not expect the higher dimensions to manifest themselves as qualities of matter to our physical consciousness, though it is conceivable that some of them might do so in certain special cases. The density of a gas, for example, might de a measure of its extent in the fourth dimension.
If an object passes through a wall, the question of the fourth dimension is not raised, nor are the properties connected with it employed at all. But in order that the object may so pass through, either it or a portion of the wall corresponding in size to it must be disintegrated — that is, reduced either to the atomic or to one of the etheric conditions, so that the particles may pass freely among one another without hindrance. That is entirely a three-dimensional method. Another and quite different feat is not to disintegrate at all either the object or the wall, but to bring the entire object in by another direction altogether, where there is no wall. But that direction is unknown to us in our physical consciousness.
If one had a cup made of porous earthenware, one could not doubt fill it with water by the process of reducing the water to steam and forcing it through the sides of the cup; that would be equivalent to the ordinary process of disintegration and reintegration, for the water, reduced to a higher state for the purpose of being forced through the pores of the cup, would resume its natural condition when it had passed through. But it would also be possible to fill the cup by the simpler process of taking off the lid and pouring in the water from above, and in this case the water need not be change in any way, because it is introduced into the cup from a direction in which there is no wall to penetrate. These are simply two ways of producing the same result, and they do not mutually exclude each other.