← Home
Tertium Organum (P.D. Ouspensky) · 88 of 225 · tr. Nicholas Bessaraboff and Claude Bragdon

Chapter XI (part 7)

Matter, i.e., everything finite, is an illusion in an infinite world. 1 Among many attempts at the psychological investigation of the fourth dimension I shall note one in the book by Johan Van Manen, Some Occult Experiences . In this book is a remarkable drawing of a four-dimensional figure which the author "saw" by means of his inner vision. This interesting experience Van Manen describes in the following way: When residing and touring in the North of England, several years ago, I talked and lectured several times on the fourth dimension. One day after having retired to bed, I lay fully awake, thinking out some problems connected with this subject. I tried to visualize or think out the shape of a four-dimensional cube, which I imagined to be the simplest four-dimensional shape. To my great astonishment I saw plainly before me first a four-dimensional globe and afterwards a four-dimensional cube, and learned only then from this object-lesson that the globe is the simplest body, and not the cube, as the third-dimensional analogy ought to have told me beforehand. The remarkable thing was that the definite endeavor to see the one thing made me see the other. I saw the forms as before me in the air (though the room was dark), and behind the forms I saw clearly a rift in the curtains through which a glimmer of light filtered into the room. This was a case in which I can clearly fix the impression that the objects seen were outside my head. In most of the other cases I could not say so definitely, as they partake of a dual character, being almost equally felt as outside and inside the brain. I forego the attempt to describe the fourth-dimensional cube as to its form. Mathematical description would be possible, but would at the same time disintegrate the real impression in its totality. The fourth-dimensional globe can be better described. It was an ordinary three-dimensional globe, out of which, on each side, beginning at its vertical circumference, bent, tapering horns proceeded, which, with a circular bend, united their points above the globe from which they started. The effect is best indicated by circumscribing the numeral 8 by a circle. So three circles are formed, the lower one representing the initial globe, the upper one representing empty space, and the greater circle circumbscribing the whole. If it be now understood that the upper circle does not exist and the lower (small) circle is identical with the outer (large) circle, the impression will have been conveyed, at least to some extent. p. 134 I have always been easily able to recall this globe; to recall the cube is far more difficult, and I have to concentrate to get it back. I have in a like manner had rare visions of the fifth and sixth-dimensional figures. At least I have felt as if the figures I saw were fifth- and sixth-dimensional. In these matters the greatest caution is necessary. I am aware that I have come into contact with these things as far as the physical brain allows it, without denying that beyond what the brain has caught there was something further, felt at the time, which was not handed on. the sixth-dimensional figure I cannot describe. All I remember of it is that it gave me at the time an impression in form of what we might call diversity in unity, or synthesis in differentiation. The fifth-dimensional vision is best described, or rather hinted at, by saying that it looked like an Alpine relief map, with the singularity that all mountain peaks and the whole landscape represented in the map were one mountain, or again in other words as if all the mountains had one single base.
Themes
Active Contemplationpraxis

A form of meditation that uses imagery, imagination, or symbolic thought rather than purely empty stillness.

The experience involves actively trying to visualize shapes and concentrating to recall them using imagination.

All passages →
Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The text references third-dimensional analogy as a means to understand higher dimensions, implying structural reflection across scales.

All passages →
Infinite Cosmoscosmology

The doctrine of the universe as boundless and without center or circumference, populated by innumerable worlds — Bruno's rejection of the closed Aristotelian sphere; the divine and the cosmos as ontologically infinite.

The passage explicitly states that matter is an illusion within an infinite world, aligning with the doctrine of a boundless universe.

All passages →
Inner Lightanthropology

The divine spark or luminous quality residing within the human person, potentially recognisable through introspection.

The vision is achieved through 'inner vision', suggesting an internal source of perception.

All passages →
Opposites Transcendedanthropology

The dissolution of binary oppositions (male/female, inner/outer, above/below) as a mark of spiritual completion.

The description of the sixth dimension as 'diversity in unity' suggests a dissolution of binary oppositions.

All passages →
Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] The opening statement establishes a fundamental opposition between finite matter as illusion and the infinite world as reality.

All passages →
Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

[auto] Van Manen acquires knowledge of higher dimensions through direct inner vision rather than intellectual study alone.

All passages →
Numerical Mysticismtheology

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

[auto] The passage centers on geometric forms and higher dimensions (4th, 5th, 6th) as the true reality behind material illusion.

All passages →
Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

[auto] The text explicitly describes the sixth-dimensional figure as 'diversity in unity' and the fifth as mountains with 'one single base'.

All passages →
Related passages · 4 parallels
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 9, Section 1b
Dante passes outwards through the concentric spheres of space to the Empyrean which is beyond space and encloses it. There he sees the Empyrean as a point and his whole journey from sphere to sphere as a journey inwards instead of outwards…”
Both passages describe mystical experiences of perceiving higher dimensions or divine realities beyond ordinary human perception. They share a theme of transcending the finite to grasp the infinite, though they come from different mystical traditions.
neoplatonism|Select Works of Plotinus|Select Works, Section 623
Section 3 3. And there is the question How can the infinite have existence and remain unlimited: whatever is in actual existence is by that very fact determined numerically. But, first, if multiplicity holds a true place among Beings, how c…”
Both passages explore the concept of dimensions beyond the physical realm, with Passage A discussing the fourth, fifth, and sixth dimensions through personal experience and visualization, while Passage B delves into the philosophical nature of the infinite and the unlimited, touching on the idea of existence beyond finite limits.
neoplatonism|Select Works of Plotinus|Select Works, Section 633 (part 1)
Section 13 13. It cannot reasonably be thought that the notion of unity is derived from the object since this is physical- man, animal, even stone, a presentation of that order is something very different from unity [which must be a thing…”
Both passages explore the concept of dimensions beyond the physical, with Passage A discussing the fourth, fifth, and sixth dimensions through personal experience and visualization, while Passage B delves into the philosophical nature of the infinite and the unlimited, touching on the idea of dimensions and the limitations of human conception.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|Third Dialoguee
This alone I will not leave (unsaid) that it is not without reason that the affection of the heart is said to be the infinite sea by the apprehension of the eyes.[X] For the object of the mind being infinite, and no definite object being pr…”
Both passages explore the concept of the infinite and the limitations of human perception and understanding. Passage A discusses the visualization of higher-dimensional figures as a means to grasp the infinite, while Passage B delves into the infinite nature of the mind and its objects, emphasizing the endless pursuit of understanding and perfection.