P.D.OUSPENSKY early pioneer of ULTRA DIMENSIONAL Theory
Posted by lahar9jhadav on February 11, 2013
THE idea of the existence of a hidden knowledge, surpassing all the knowledge a man can attain by his own efforts, must grow and strengthen in people’s minds from the realisation of the insolubility of many questions and problems which confront them
Man may deceive himself, may think that his knowledge grows and increases, that he knows and understands more than he knew and understood before, but sometimes he may be sincere with himself and see that in relation to the fundamental problems of existence he is as helpless as a savage or a little child, although he has invented many clever machines and instruments which have complicated his life but have not rendered it any more comprehensible
Speaking still more sincerely with himself man may recognise that all his scientific and philosophical systems and theories are similar to these machines and implements, for they only serve to complicate the problems without explaining anything.
Among the insoluble problems with which man is surrounded, two occupy a special position—the problem of the invisible world and the problem of death.
In all the history of human thought, in all the forms, without exception, which this thought has ever taken, people have always divided the world into the visible and the invisible; and they have always understood that the visible world accessible to their direct observation and study represents something very small, perhaps even something non-existent, in comparison with the enormous existent invisible world.
Such an assertion, that is, that the division of the world into the visible and the invisible has existed always and everywhere, may appear strange at first, but in reality all existing general schemes of the world, from the most primitive to the most subtle and elaborate, divide the world into the visible and the invisible and can never free themselves from this division. This division of the world into the visible and the invisible is the foundation of man’s thinking about the world, no matter how he names or defines this division..
The fact of such a division becomes evident if we try to enumerate the various systems of thinking about the world.
First of all let us divide all the systems of thinking about the world into three categories:
1. Religious systems.
2. Philosophical systems.
3. Scientific systems.
All religious systems without exception, from those theologically elaborated down to the smallest details, such as Christianity, Buddhism, Judaism, to the completely degenerated religions of ” savages”, appearing as ” primitive ” to modern knowledge, invariably divide the world into visible and invisible. In Christianity: God, angels, devils, demons, souls of living and dead people, heaven or hell. In paganism: gods personifying forces of nature, thunder, sun, fire, spirits of mountains, woods, lakes, water-spirits, house spirits—all this is the invisible world.
In philosophy there is the world of events and the world of causes, the world of things and the world of ideas, the world of phenomena and the world of noumena. In Indian philosophy, especially in certain schools of it, the visible or phenomenal world, that is, Maya or illusion, which means a wrong conception of the invisible world, does not exist at all.
In science, the invisible world is the world of small quantities and, strange though it is, also the world of large quantities. The visibility of the world is determined by the scale. The invisible world is on the one hand the world of microorganisms, cells, the microscopic and the ultra-microscopic world; still further it is the world of molecules, atoms, electrons, ” vibrations “, and, on the other hand, the world of invisible stars, other solar systems, unknown universes. The microscope expands the limits of our vision in one direction, the telescope in the other. But both increase visibility very little in comparison with what remains invisible. Physics and chemistry show us the possibility of investigating phenomena in such small quantities or in such distant worlds as will never be visible to us. But this only strengthens the fundamental idea of the existence of an enormous, invisible world round the small, visible world.
Mathematics goes even farther As was pointed out before, it calculates such relations of magnitudes and such relations between these relations as have nothing similar in the visible world surrounding us. And we are forced to admit that the invisible world diners from the visible not only in size, but in some other properties which we can neither define nor understand and which only show us that laws, inferred by us for the visible world, cannot refer to the invisible world.
In this way invisible worlds, the religious, the philosophical, and the scientific, are, after all, more closely related to one another than they would at first appear. And these invisible worlds of different categories possess identical properties common to all. These properties are, first: incomprehensibility for us, that is, incomprehensibility from the ordinary point of view, or for ordinary means of cognition; and, second: the fact that they contain the causes of the phenomena of the visible world.
This idea of causes is always associated with the invisible world. In the invisible world of the religious systems, invisible forces govern people and visible phenomena. In the scientific invisible world the causes of visible phenomena always come from the invisible world of small quantities and ” vibrations “. In philosophical systems the phenomenon is only our conception of the noumenon, that is, an illusion, the real cause of which remains hidden and inaccessible to us.
This shows that on all levels of his development man has always understood that the causes of visible and observable phenomena lie beyond the sphere of his observation. He has found that among observable phenomena certain facts could be regarded as causes of other facts, but these deductions were insufficient for the explanation of everything that occurred in himself and around him. Therefore in order to be able to explain the causes it was necessary for him to have an invisible world consisting either of ” spirits”, or ” ideas”, or ” vibrations “.
The other problem which attracted the attention of men by its insolubility and which by the form of its approximate solution determined the direction and development of human thought, was the problem of death, that is, the explanation of death, the idea of future life, of the immortal soul, or the absence of the immortal soul, and so on.
Man could never reconcile himself to the idea of death as disappearance. Too many things contradicted it. There were in himself too many traces of the dead, their faces, words, gestures, opinions, promises, threats, the feelings which they roused, fear, jealousy, desire. All these continued to live in him, and the fact of their death was more and more forgotten. A man saw his dead friend or enemy in his dreams. He appeared exactly as he was before. Evidently he was living somewhere, and could come from somewhere by night.
So it was very difficult to believe in death and man always needed theories for the explanation of existence after death.
On the other hand, echoes of esoteric teachings on life and death sometimes reached man. He could hear that the visible, earthly, observable life of man is only a small part of the life belonging to him. And man of course understood in his own way these fragments which reached him, changed them in his own fashion, adapted them to his own level and understanding, and built out of them some theory of future existence, similar to existence on the earth.
The greater part of religious teachings on the future life connect it with the idea of reward or punishment, sometimes in an undisguised, sometimes in a veiled form. Heaven and hell, transmigration of souls, reincarnation, the wheel of lives—all these theories contain the idea of reward or punishment.
But religious theories often do not satisfy man, and in addition to the recognised, orthodox ideas of life after death there usually exist other, as it were illegitimate ideas of the world beyond the grave or of the spirit-world, which allow a greater freedom of imagination.
No religious teaching, no religious system, can by itself satisfy people. There is always some other, more ancient system of popular belief underlying it or hiding behind it. Behind external Christianity, behind external Buddhism, there stand the remains of ancient pagan creeds (in Christianity the remains of pagan beliefs and customs, in Buddhism ” the cult of the devil”), which sometimes make a deep mark on the external religion. In modern Protestant countries, for instance, where the remains of ancient paganism are already completely extinct, there have come into existence, under the outward mask of logical and moral Christianity, systems of primitive thinking of the world beyond the grave, such as spiritualism and kindred teachings.
And theories of existence beyond the grave are always connected with theories of the invisible world; the former are always based upon the latter.
This all relates to religion and ” pseudo-religion “. There are no philosophical theories of existence beyond the grave. All theories of life after death can be called religious or, more correctly, pseudo-religious.
Moreover, it is difficult to take philosophy as a whole, so diverse and contradictory are the various speculative systems. Still, to a certain extent, it is possible to accept as a standard of philosophical thinking the view which can see the unreality of the phenomenal world and the unreality of man’s existence in the world of things and events, the unreality of the separate existence of man and the incomprehensibility for us of the forms of real existence, although this view can be based on very different foundations, either materialistic or idealistic. In both cases the question of life and death acquires a new character and cannot be reduced to the naive categories of ordinary thinking. For such a view there is no particular difference between life and death, because, strictly speaking, for it there are no proofs of a separate existence, of separate lives.
There are not and there cannot be any scientific theories of existence after death because there are no facts in favour of the reality of such an existence, while science, successfully or unsuccessfully, wishes to deal with facts. In the fact of death the most important point for science is a certain change in the state of the organism, which stops all vital functions, and the decomposition of the body following upon it. Science sees in man no psychic life independent of the vital functions, and all theories of life after death, from the scientific point of view, are pure fiction.
Modern attempts at ” scientific ” investigation of spiritualistic phenomena and similar things lead nowhere and can lead nowhere, for there is a mistake here in the very setting of the problem.
In spite of the difference between the various theories of the future life, they all have one common feature. They either picture the life beyond the grave as similar to the earthly life, or deny it altogether. They do not and cannot attempt to conceive life after death in new forms or new categories. And this is precisely what makes all usual theories of life after death unsatisfactory. Philosophical and strictly scientific thought shows us the necessity of reconsidering the problem from completely new points of view. A few hints coming from the esoteric teaching partly known to us indicate the same.
It already becomes evident that if the problem of death and life after death can be approached in any way, it must be approached from quite a new angle. In the same way, the question of the invisible world must also be approached from a new angle. All we know, all we have thought till now, shows us the reality and the vital importance of these problems. Until he has answered in one way or another the questions of the invisible world and of life after death, man cannot think of anything else without creating a whole series of contradictions. Right or wrong, man must construct for himself some kind of explanation. And he must base his treatment of the problem of death either upon science, or upon religion, or upon philosophy.
But to a thinking man both the ” scientific ” denial of the possibility of life after death and the pseudo-religious admission of it, (for we know nothing but pseudoreligion), as well as different spiritualistic, theosophical and similar theories, quite justly appear equally naive.
Nor can the abstract philosophical view satisfy man. Such a view is too remote from life, too remote from direct, real sensations. One cannot live by it. In relation to the phenomena of life and their possible causes, unknown to us, philosophy is very like astronomy in its relation to the distant stars. Astronomy calculates the movement of stars which are at colossal distances from us. But all celestial bodies are alike for it. They are nothing but moving dots.
Thus, philosophy is too remote from concrete problems such as the problem of future life. Science does not know the world beyond the grave; pseudo-religion creates the other world in the image of the earthly world.
This helplessness of man in the face of the problems of the invisible world and of death becomes particularly obvious when we begin to realise that the world is far bigger and far more complex than we have hitherto thought, and that what we think we know occupies only a very insignificant place amidst that which we do not know.
Our basic conception of the world must be broadened. Already we feel and know that we can no longer trust the eyes with which we see, or the hands with which we touch. The real world eludes us at such attempts to ascertain its existence. A more subtle method, a more efficient means, are needed.
The ideas of the ” fourth dimension “, ideas of ” many dimensional space “, show the way by which we may arrive at the broadening of our conception of the world
from A NEW MODEL OF THE UNIVERSE circa 1914.by P.D. OUSPENSKY
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