Alternate Dimension Quotes

Love, Allie concluded, wasn't blind, it simply saw alternate dimensions.

She is the harbinger of nightmares as well as death, destruction, and insanity. Said to reign in an alternate dimension, a bleak and desertlike twilight version of reality, Lilith has long been hailed as the queen of mental darkness.

She looked around. "Are we inside the Codex? An alternate dimension of some kind?" His eyes narrowed. "So you do know your thaumaturgical theory." Elisabeth decided not to tell him that she simply read a lot of novels.

Time is clearly not our natural dimension. Thus it is that we are never really at home in time. Alternately, we find ourselves wishing to hasten the passage of time or to hold back the dawn. We can do neither, of course, but whereas the fish is at home in water, we are clearly not at home in time--because we belong to eternity.

The mysteries of universe are revealed to those who seek to know the truth of their own existence first.

If you're waiting for me to declare my undying love for you, I can't do that yet, blood-bond or no blood-bond. If you think I'm the swoony type of heroine you find in romance novels, who'll fall into your arms just because you saved me from an alternate reality or whatever, get ready to leave empty handed, because I don't want to be caught.

Maybe we slip in and out of alternate worlds through our minds and our imaginations, picking up scar tissue from other dimensions.

She's his kid sister, but... I guess it's like she got sucked into this alternate dimension when she was little? And this demon guy taught her all this black magic and, like, twisted her soul.

Looking at the birds together in the same moment was the conversation. I mean, if you’re with a guy who is thinking that each person, each thing contains waves of possibilities and those possibilities might exist in alternate dimensions, then you can kind of see how being together seeing the same thing at the same time is a pretty big deal.

It’s like I’ve stepped into some alternate dimension where people talk about things.

The idealized market was supposed to deliver ‘friction free’ exchanges, in which the desires of consumers would be met directly, without the need for intervention or mediation by regulatory agencies. Yet the drive to assess the performance of workers and to measure forms of labor which, by their nature, are resistant to quantification, has inevitably required additional layers of management and bureaucracy. What we have is not a direct comparison of workers’ performance or output, but a comparison between the audited representation of that performance and output. Inevitably, a short-circuiting occurs, and work becomes geared towards the generation and massaging of representations rather than to the official goals of the work itself. Indeed, an anthropological study of local government in Britain argues that ‘More effort goes into ensuring that a local authority’s services are represented correctly than goes into actually improving those services’. This reversal of priorities is one of the hallmarks of a system which can be characterized without hyperbole as ‘market Stalinism’. What late capitalism repeats from Stalinism is just this valuing of symbols of achievement over actual achievement. […] It would be a mistake to regard this market Stalinism as some deviation from the ‘true spirit’ of capitalism. On the contrary, it would be better to say that an essential dimension of Stalinism was inhibited by its association with a social project like socialism and can only emerge in a late capitalist culture in which images acquire an autonomous force. The way value is generated on the stock exchange depends of course less on what a company ‘really does’, and more on perceptions of, and beliefs about, its (future) performance. In capitalism, that is to say, all that is solid melts into PR, and late capitalism is defined at least as much by this ubiquitous tendency towards PR-production as it is by the imposition of market mechanisms.

Unsure how to answer, I took another grape. Time was no problem for me, but I wasn't eager to hear the long life story of a dwarf. And besides, this was a dream. It could evaporate any moment.

The mind reels when we realize that, according to this interpretation of quantum mechanics, all possible worlds coexist with us. Although wormholes might be necessary to reach such alternate worlds, these quantum realities exist in the very same room that we live in. They coexist with us wherever we go.

As all matter is crushed in the final moments before doomsday, intelligent life forms may be able to tunnel into higher-dimensional space or an alternative universe, avoiding the seemingly inevitable death of our universe.

If there are "Infinite Dimensions" then there would be infinite alternate realities, and if there are infinite alternate realities we would exist in almost all of them that would make all of us omnipresent. And if anyone of those beings was connected with all knowledge in all the realities they would fall under what most call a God..

GOD. Sometimes I think there might be a god out there, and that every once in a while he tunes in to see what we're up to, and have a good laugh at how we like to dress him up in various costume. Robes, thorny crowns, yarmulkes and curls, saris and butt-hugging yoga pants. Male, female, a genderless reincarnation factory; a Mother Earth or a withholding Father Christmas. I would think it would amuse the hell out of him. That we're all idolaters, worshiping figments of our own creation who bear no resemblance to him. Maybe he's sitting in some alternate dimension somewhere, saying, 'Shit, I didn't even create the world! I was just cooking my dinner, not paying attention to the heat, and suddenly here was this big band and a few hours later, a bunch of dinosaurs...

Love, Allie concluded, wasn’t blind, it simply saw alternate dimensions.

Your alternate dimension keeps crashing into this one & love's got me experiencing symptoms without ever getting sick of you.

Small particles of evil were scattered throughout the universe, but the sum total of all that evil was as a grain of sand on a vast beach compared to the goodness, abundance, hope, and unconditional love in which the universe was literally awash. The very fabric of the alternate dimension is love and acceptance, and anything that does not have these qualities appears immediately and obviously out of place there.

Of the two alternatives - a curved manifold in a Euclidean space of ten dimensions or a manifold with non-Euclidean geometry and no extra dimensions - which is right? I would rather not attempt a direct answer, because I fear I should get lost in a fog of metaphysics. But I may say at once that I do not take the ten dimensions seriously; whereas I take the non-Euclidean geometry of the world very seriously, and I do not regard it as a thing which needs explaining away.

This book is a work of fiction that was given to a pirate after it was retrieved from the future by exotically beautiful Eastern European girls. Then diabolical Eastern European scientists worked tirelessly to ensure that every name, character, place, and incident in the world which, even remotely, resembled one within the book was "erased." (How? Ninjas.) If any similarity still exists, it's purely accidental (and suggests you live in an alternate dimension). Any lingering resemblance to actual events, locales, or persons, living, dead, or undead, is entirely coincidental and highly unlikely.

Therefore, Orientalism is not a mere political subject matter or field that is reflected passively by culture, scholarship, or institutions; nor is it a large and diffuse collection of texts about the Orient; nor is it representative and expressive of some nefarious “Western” imperialist plot to hold down the “Oriental” world. It is rather a distribution of geopolitical awareness into aesthetic, scholarly, economic, sociological, historical, and philological texts; it is an elaboration not only of a basic geographical distinction (the world is made up of two unequal halves, Orient and Occident) but also of a whole series of “interests” which, by such means as scholarly discovery, philological reconstruction, psychological analysis, landscape and sociological description, it not only creates but also maintains; it is, rather than expresses, a certain will or intention to understand, in some cases to control, manipulate, even to incorporate, what is a manifestly different (or alternative and novel) world; it is, above all, a discourse that is by no means in direct, corresponding relationship with political power in the raw, but rather is produced and exists in an uneven exchange with various kinds of power, shaped to a degree by the exchange with power political (as with a colonial or imperial establishment), power intellectual (as with reigning sciences like comparative linguistics or anatomy, or any of the modern policy sciences), power cultural (as with orthodoxies and canons of taste, texts, values), power moral (as with ideas about what “we” do and what “they” cannot do or understand as “we” do). Indeed, my real argument is that Orientalism is—and does not simply represent—a considerable dimension of modern political-intellectual culture, and as such has less to do with the Orient than it does with “our” world.

Where are we as a modern civilization if our educational institutions conspire to train only a fraction of our capacities? and if this is all they can really do, then why not acknowledge that fact openly and give legitimacy to the other alternative forms of education that do cultivate those neglected dimensions of personality, instead of pretending that anything lying outside the standards set by the Wester analytic tradition is either inferior, anti-intellectual, or diabolic? (p. 293-294)

Quantum physics now accepts that there are other dimensions, alternate realities, and parallel universes and that we may all have doppelgängers out there somewhere. All we have to do is find a way to travel to them to connect. This is where the expanded states come in.

I’ve always been fascinated by science—anatomy, quantum physics, space and time theory. I don’t understand these things, but the mystery is a part of what attracts me to them. That the world I live in now is complex beyond my understanding only encourages me to believe that there are wild possibilities in creation beyond even the things of this dimension of time and space. If this universe has alternate dimensions outside of our understanding, isn’t it possible that we might exist in a life beyond this one, in another kind of dimension that is fuller and more alive than the one we know?

How do we erase phobia from the world? First make a name for yourself, then associate that name to everything the world is ignorantly afraid of. In a pavlovian world where rating-hungry separatist media has conditioned the people to subconsciously relate every act of terror to a specific community, use your life to decondition the world - stand as the first human who is not afraid of humankind. That's why I say - I am a muslim poet, a humanitarian scientist, a latin lover, and an advaitin monk - I am an alternate dimension - an immeasurable dimension - where human oneness takes preference over animal separateness.

Ambition is a constipated expression of a human longing. Whereever you are you want to be something more, depending on what you are exposed to . If you know money you are thinking more money, knowledge more knowledge , love more love etc. The moment you acheived it, you just want more and more of it.All you are looking for is a limitless expansion. As long as your ambition is physical in nature (from your senses) which essentially has a defined boundary. Through physical nature if you are trying to satisfy your urge for boundlesness, you will exhaust somewhere. To acheive this you need alternative means , which today is the most corrupted word called "Spirituality" . Sprituality is not a religion or looking up or down, it means a dimension you want to touch beyond your physical nature.

(On choosing to write the book in third person, and using his name Norman as the nom de plume) NOW, OUR MAN of wisdom had a vice. He wrote about himself. Not only would he describe the events he saw, but his own small effect on events. This irritated critics. They spoke of ego trips and the unattractive dimensions of his narcissism. Such criticism did not hurt too much. He had already had a love affair with himself, and it used up a good deal of love. He was no longer so pleased with his presence. His daily reactions bored him. They were becoming like everyone else’s. His mind, he noticed, was beginning to spin its wheels, sometimes seeming to repeat itself for the sheer slavishness of supporting mediocre habits. If he was now wondering what name he ought to use for his piece about the fight, it was out of no excess of literary ego. More, indeed, from concern for the reader’s attention. It would hardly be congenial to follow a long piece of prose if the narrator appeared only as an abstraction: The Writer, The Traveler, The Interviewer. That is unhappy in much the way one would not wish to live with a woman for years and think of her as The Wife. Nonetheless, Norman was certainly feeling modest on his return to New York and thought he might as well use his first name — everybody in the fight game did. Indeed, his head was so determinedly empty that the alternative was to do a piece without a name. Never had his wisdom appeared more invisible to him and that is a fair condition for acquiring an anonymous voice.

While we cannot directly affect the images, we can drain them of their power. We can turn away from them, look directly at one another, and find alternative images of beauty in a female subculture; seek out the plays, music, films that illuminate women in three dimensions; find the biographies of women, the women's history, the heroines that in each generation are submerged from view; fill in the terrible, 'beautiful' blanks. We can lift ourselves and other women out of the myth - but only if we are willing to seek out and support and really look at the alternatives.

I propose that in our day this alternation of the market place and mountain requires the capacity for the constructive use of solitude. It requires that we be able to retire from a world that is “too much with us,” that we be able to be quiet, that we let the solitude work for us and in us. It is a characteristic of our time that many people are afraid of solitude: to be alone is a sign one is a social failure, for no one would be alone if he or she could help it. It often occurs to me that people living in our modern, hectic civilization, amid the constant din of radio and TV, subjecting themselves to every kind of stimulation whether of the passive sort of TV or the more active sort of conversation, work, and activity, that people with such constant preoccupations find it exceedingly difficult to let insights from unconscious depths break through. Of course, when an individual is afraid of the irrational—that is, of the unconscious dimensions of experience—he tries to keep busiest, tries to keep most “noise” going on about him. The avoidance of the anxiety of solitude by constant agitated diversion is what Kierkegaard, in a nice simile, likened to the settlers in the early days of America who used to beat on pots and pans at night to make enough din to keep the wolves away. Obviously if we are to experience insights from our unconscious, we need to be able to give ourselves to solitude.

By the time I first encountered Jung, as a teenager in the early 1970s, this was certainly happening. Jung may not have been accepted by mainstream intellectuals—Freud was their psychologist of choice—but he had certainly been adopted by the counterculture. When I first read Memories, Dreams, Reflections—his “so-called autobiography”—Jung was part of a canon of “alternative” thinkers that included Hermann Hesse, Alan Watts, Carlos Castaneda, D. T. Suzuki, R. D. Laing, Aldous Huxley, Jorge Luis Borges, Aleister Crowley, Timothy Leary, Madame Blavatsky, and J. R. R. Tolkien, to name a few. That his face appeared on the cover of the Beatles’ famous Sgt. Pepper’s Lonely Hearts Club Band album, in a crowd of other unorthodox characters, was endorsement enough.

Fascist politics lures its audiences with the temptation of freedom from democratic norms while masking the fact that the alternative proposed is not a form of freedom that can sustain a stable nation state and can scarcely guarantee liberty. A state-based ethnic, religious, racial, or national conflict between “us” and “them” can hardly remain stable for long. And yes, even if fascism could sustain a stable state, would it be a good political community, a decent country within which children can be socialized to become empathetic human beings? Children can certainly be taught to hate, but to affirm hatred as a dimension of socialization has unintended consequences. Does anyone really want their children’s sense of identity to be based on a legacy of marginalization of others?

Based on these interviews, he compiled a list of ten dimensions of complexity-ten pairs of apparently antithetical characteristics that are often both present in the creative minds. The list includes: 1. Bursts of impulsiveness that punctuate periods of quiet and rest. 2. Being smart yet extremely naive. 3. Large amplitude swings between extreme responsibility and irresponsibility. 4. A rooted sense of reality together with a hefty dose of fantasy and imagination. 5. Alternating periods of introversion and extroversion. 6. Being simultaneously humble and proud. 7. Psychological androgyny-no clear adherence to gender role stereotyping. 8. Being rebellious and iconoclastic yet respectful to the domain of expertise and its history. 9. Being on one had passionate but on the other objective about one's own work. 10. Experiencing suffering and pain mingled with exhilaration and enjoyment.

This place...is it a different planet? Where are we, compared to my home?" Not that an explanation of astral geography would help much. She should have paid more attention in astronomy class. "Yes, this is a separate world -- Alaia. Alaia and your world are... very close, in one sense." "Meaning..." He looked away as if organizing his thoughts. "One could say we share the same sun." "That's impossible. We know all the planets around our sun. There's no other one that has life, or temperatures like Earth's. Besides, if our years match in length like Varene said, we'd be on the same orbit." "In a sense, we are Earth." "What?" She shook her head. "Start over, please." "Perhaps you'd call it a different dimension, or an alternate plane. Our worlds share the sun but we don't exist at the same time. We are each other's shadow. While on your world, you can't see ours. And on ours, we can't see yours. Our Old Letters hint of your world, though cryptically.

Motion in space can proceed in any direction and back again. Motion in time only proceeds in one direction in the everyday world, whatever seems to be going on at the particle level. It’s hard to visualize the four dimensions of spacetime, each at right angles to the other, but we can leave out one dimension and imagine what this strict rule would mean if it applied to one of the three dimensions we are used to. It’s as if we were allowed to move either up or down, either forward or back, but that sideways motion was restricted to shuffling to the left, say. Movement to the right is forbidden. If we made this the central rule in a children’s game, and then told a child to find a way of reaching a prize off to the right-hand side (“backward in time”) it wouldn’t take too long for the child to find a way out of the trap. Simply turn around to face the other way, swapping left for right, and then reach the prize by moving to the left. Alternatively, lie down on the floor so that the prize is in the “up” direction with reference to your head. Now you can move both “up” to grasp the prize and “down” to your original position, before standing up again and returning your personal space orientation to that of the bystanders.* The technique for time travel allowed by relativity theory is very similar. It involves distorting the fabric of space-time so that in a local region of space-time the time axis points in a direction equivalent to one of the three space directions in the undistorted region of space-time. One of the other space directions takes on the role of time, and by swapping space for time such a device would make true time travel, there and back again, possible. American mathematician Frank Tipler has made the calculations that prove such a trick is theoretically possible. Space-time can be distorted by strong gravitational fields,and Tipler’s imaginary time machine is a very massive cylinder, containing as much matter as our sun packed into a volume 100 km long and 10 km in radius, as dense as the nucleus of an atom, rotating twice every millisecond and dragging the fabric of space-time around with it. The surface of the cylinder would be moving at half the speed of light. This isn’t the sort of thing even the maddest of mad inventors is likely to build in his backyard, but the point is that it is allowed by all the laws of physics that we know. There is even an object in the universe that has the mass of our sun, the density of an atomic nucleus, and spins once every 1.5 milliseconds, only three times slower than Tipler’s time machine. This is the so-called “millisecond pulsar,” discovered in 1982. It is highly unlikely that this object is cylindrical—such extreme rotation has surely flattened it into a pancake shape. Even so, there must be some very peculiar distortions of space-time in its vicinity. “Real” time travel may not be impossible, just extremely difficult and very, very unlikely. That thin end of what might be a very large wedge may, however, make the normality of time travel at the quantum level seem a little more acceptable. Both quantum theory and relativity theory permit time travel, of one kind or another. And anything that is acceptable to both those theories, no matter how paradoxical that something may seem, has to be taken seriously. Time travel, indeed, is an integral part of some of the stranger features of the particle world, where you can even get something for nothing, if you are quick about it.

Gross was a habitué of the decadent bohemian café society of Munich’s Schwabing district—a kind of early-twentieth-century Haight-Ashbury—and embraced the radical social ideas prevalent in Monte Verità, the “Mountain of Truth,” an early alternative community established in Ascona, Switzerland, in 1900, where as the historian Martin Green argued, “the counterculture began.”15 Notables such as Hermann Hesse, Rudolf Steiner, Isadora Dun-can, and many more made the trek to Monte Verità to take the nature cure, practice nudity (not Steiner), meditate, grow their own vegetables, enjoy “free love,” and in general cast off the ills of an increasingly mechanized society. Gross was initially drawn to psychoanalysis because, with its emphasis on the dangers of sexual repression, it seemed a potent weapon against authoritarianism.

If there are infinite dimensions then there would be infinite alternate realities and if there are infinite alternate realities we would exist in almost all of them that would make all of us omnipresent...

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La méthode a le mérite de la simplicité, mais elle a deux défauts. Tous les stéréotypes sont formulés sur le mode négatif. Or on sait depuis l'étude pionnière de Theodor Adorno sur La Personnalité autoritaire (Allia, 2007) qu'il faut présenter en alternance opinions négatives et positives sur la minorité dont on étudie l'image, pour éviter le biais d'acquiescement systématique (" yes saying "). D'autre part, le choix de réponses possibles ne permet pas à la personne interrogée de nuancer son accord. On ne peut donc saisir une dimension essentielle de toute attitude, son intensité, comme le permet la formulation habituelle : " Diriez-vous que vous êtes tout à fait d'accord, plutôt d'accord, plutôt pas d'accord ou pas d'accord du tout avec l'opinion suivante ?

In an abstract sense, Boyd regards these schools of thought as alternative modes of behavior, and the theories as orientation patterns. He regards strategic theories and strategic concepts, like doctrines, as part of the repertoire of a strategist’s orientation pattern, integrating them in the cognitive dimension and in the discovery of fundamental similarities when he strips the theories to their bare essentials and expresses them in systems-theoretical/neo-Darwinist terms.

All of this points to an important dimension of a spirituality of reconciliation. A spirituality of reconciliation involves not directing one's thinking along the traditional channels of power, but making possible the springing up of alternatives to dominative power. To counter power with the same kind of power may restrain it, but it does not lead to peace. This is something practitioners of non-violence have known for a long time. But it is a lesson hard to learn. The power that broke the hold of sin on the world was the powerlessness, the agony, and the humiliation of the cross. The blood that was shed in violence becomes life-giving, redeeming blood. Reconciliation requires finding a different kind of power from dominative power to transform situations. Matthilde Mellibovsky, one of the Mothers of the Plaza de Mayo, speaks of it as a “circle of love around death.” The women in Croatia called it a wall of peace. It is the power that raised Jesus from the dead.

Unlike the standard model and general relativity, nary a shred of evidence has turned up in support of supersymmetry, superstring theory, M-theory, or extra dimensions. Why, then, do these ideas have so much backing among theorists? Factors such as mathematical beauty, symmetry, and completeness_ strikingly similar to some of Einstein's criteria_ all come into play. Plus there aren't many other credible alternatives.

The thought of thoughts, the cogito, the pure appearance of something to someone--and first of all of myself to myself--cannot be taken literally and as the testimony of a being whose whole essence is to know itself, that is to say, of a consciousness. It is always through the thickness of a field of existence that my presentation to myself takes place. The mind is always thinking, not because it is always in the process of constituting ideas but because it is always directly or indirectly tuned in on the world and in cycle with history. Like perceived things, my tasks are presented to me, not as objects or ends, but as reliefs and configurations, that is to say, in the landscape of praxis. And just as, when I bring an object closer or move it further away, when I turn it in my hands, I do not need to relate its appearances to a single scale to understand what I observe, in the same way action inhabits its field so fully that anything that appears there is immediately meaningful for it, without analysis or transposition, and calls for its response. If one takes into account a consciousness thus engaged, which is joined again with itself only across its historical and worldly field, which does not touch itself or coincide with itself but rather is divined and glimpsed in the present experience, of which it is the invisible steward, the relationships between consciousnesses take on a completely new aspect. For if the subject is not the sun from which the world radiates or the demiurge of my pure objects, if its signifying activity is rather the perception of a difference between two or several meanings--inconceivable, then, without the dimensions, levels, and perspectives which the world and history establish around me--then its action and all actions are possible only as they follow the course of the world, just as I can change the spectacle of the perceived world only by taking as my observation post one of the places revealed to me by perception. There is perception only because I am part of this world through my body, and I give a meaning to history only because I occupy a certain vantage point in it, because other possible vantage points have already been indicated to me by the historical landscape, and because all these perspectives already depend on a truth in which they would be integrated. At the very heart of my perspective, I realize that my private world is already being used, that there is ''behavior" that concerns it, and that the other's place in it is already prepared, because I find other historical situations to be occupiable by me. A consciousness that is truly engaged in a world and a history on which it has a hold but which go beyond it is not insular. Already in the thickness of the sensible and historical fabric it feels other presences moving, just as the group of men who dig a tunnel hear the work of another group coming toward them. Unlike the Sartrean consciousness, it is not visible only for the other: consciousness can see him, at least out of the corner of its eye. Between its perspective and that of the other there is a link and an established way of crossing over, and this for the single reason that each perspective claims to envelop the others. Neither in private nor in public history is the formula of these relationships "either him or me," the alternative of solipsism or pure abnegation, because these relationships are no longer the encounter of two For-Itselfs but are the meshing of two experiences which, without ever coinciding, belong to a single world.

Not so much a game as a sphere, a mystery. Held up to light, a small hole into another dimension.

We discovered that ultimately we are all connected into a divine matrix of energy, potentially made up of tiny vibrating strings that underpin reality as we know it. We discovered that there are other dimensions, alternate realities, parallel universes, and that it may have all started with a “big bang.

That is the ultimate alternative: is the opposition between Loveand Law to be reduced to its “truth,” the opposition, internal to theLaw itself, between the determinate positive Law and the excessivesuperego injunction, the Law beyond every measure—that is to say,is the excess of Love with regard to the Law the form of appearanceof a superego Law, of a Law beyond any determinate law; or is theexcessive superego Law the way the dimension beyond the Law ap-pears withinthe domain of the Law, so that the crucial step to be ac-complished is the step (comparable to Nietzsche’s “High Noon”)from the excessive Law to Love, from the way Love appears withinthe domain of the Law to Love beyond the Law? Lacan himselfstruggled continuously with this same deeply Pauline problem: isthere love beyond Law? Paradoxically (in view of the fact that thenotion as unsurpassable Law is usually perceived as Jewish), in thevery last page of Four Fundamental Concepts,he identifies this stance oflove beyond Law as that of Spinoza, opposing it to the Kantian no-tion of moral Law as the ultimate horizon of our experience. InEthics of Psychoanalysis,Lacan deals extensively with the Pauline di-alectic of the Law and its transgression13—perhaps what we shoulddo, therefore, is read this Pauline dialectic together with its corol-lary, Saint Paul’s other paradigmatic passage, the one on love from 1Corinthians 13. Crucial here is the clearly paradoxical place of Love with regard to All(to the completed series of knowledge or prophecies): first, SaintPaul claims that love is here even if we possess all of knowledge—then, in the second quoted paragraph, he claims that love is hereonly for incomplete beings, that is, beings who possess incompleteknowledge.When I “know fully . . . as I have been fully known,” willthere still be love? Although, in contrast to knowledge, “love neverends,” it is clearly only “now” (while I am still incomplete) that“faith, hope, and love abide.” The only way out of this deadlock isto read the two inconsistent claims according to Lacan’s feminineformulas of sexuation:14even when it is “all” (complete, with no ex-ception), the field of knowledge remains, in a way, non-all, incom-plete—love is not an exception to the All of knowledge, but preciselythat “nothing” which makes incomplete even the complete series/field of knowledge. In other words, the point of the claim that, evenif I were to possess all knowledge, without love, I would be nothing,is not simply that withlove, I am “something”—in love, I am also noth-ing,but, as it were, a Nothing humbly aware of itself, a Nothing par-adoxically made rich through the very awareness of its lack.Only a lacking, vulnerable being is capable of love: the ultimatemystery of love, therefore, is that incompleteness is, in a way, higherthan completion. On the one hand, only an imperfect, lacking beingloves: we love because we do notknow all. On the other hand, evenif we were to know everything, love would, inexplicably, still behigher than completed knowledge. Perhaps the true achievement ofChristian is to elevate a loving (imperfect) Being to the place ofGod, that is, of ultimate perfection. That is the kernel of the Chris-tian experience. In the previous pagan attitude, imperfect earthlyphenomena can serve as signs of the unattainable divine perfection.In Christianity, on the contrary, it is physical (or mental) perfectionitself that is the sign of the imperfection (finitude, vulnerability, un-certainty) of you as the absolute person. becomes a sign of this spiritual dimension—not the sign of your“higher” spiritual perfection, but the sign of youas a finite, vulner-able person. Only in this way do we really break out of idolatry. Forthis reason, the properly Christian relationship between sex and loveis not the one between body and soul, but almost the opposite...

When mom died, my old roommate, Jimmy, said that in an alternate dimension, an alternate me might have a worse life.” “Now that's comforting,” said Murphy.

When mom died, my old roommate, Jimmy, said that in an alternate dimension, an alternate me might have a worse life. Now that's comforting, said Murphy.

Here, Žižek’s elaboration of Lacan’s concept of the ‘big Other’ is crucial. The big Other is the collective fiction, the symbolic structure, presupposed by any social field. The big Other can never be encountered in itself; instead, we only ever confront its stand-ins. These representatives are by no means always leaders. In the example of the White Sea Canal above, for instance, it wasn’t Stalin himself who was the representative of the big Other so much as the Soviet and foreign writers who had to be persuaded of the glories of the project. One important dimension of the big Other is that it does not know everything. It is this constitutive ignorance of the big Other that allows public relations to function. Indeed, the big Other could be defined as the consumer of PR and propaganda, the virtual figure which is required to believe even when no individual can.

I have learned that it’s the moments after passion that are the soul-mark of love   when the light from the afternoon sun is pouring in the window, and we are alone in a room, disconnected from the rest of the Earth, a bedroom as alternate dimension,

If we read Girls in the context of the earlier Sex and the City, the contrast between the two adds a dimension to the later serials's world. The impact of the financial crises has shifted the possibilities that had been opened to the characters. They live in contrast to the dreams they saw represented when they were younger.

It had been at least two weeks since Mortimer had escaped and re-entered Darkvoid Dimension and he still felt as if one of the ‘Tweenies’ had picked up ‘Dougal’ and hurled him straight at his body. (This was in an alternate universe of course).

What made Quebec unique, for Valaskakis, was that it escaped the prison of monolithism that entrapped so many other societies. Montreal symbolized “a veritable mosaic of nationalities, ideas, and points of view. Here we have an open society, and therefore a rich and fertile one. Here we have, in opposition to the old European capitals, a human dimension which is a language without nationality, an aggregate of values, a free spirit.” But Montreal was not only different from Europe – it was also an alternative to the rest of North America. “This character,” he argued, “exists only because of francophone Quebec culture which, through its vitality, has foiled North America. And it is this same society which can either remain multi-dimensional or itself become monolithic.” He worried that nationalism had the potential of denying Quebec’s diversity, and that, if this were to happen, the “transatlantic and multicultural symbiosis of Quebec will be eliminated. The American melting-pot will be neutralized, but only to be replaced by a new French-language one. Individualities will be broken, dissidents will be treated as foolish and a monolithism as ruthless … and as ugly as its American version will transform us.” “We can therefore ask ourselves,” he wrote, “what would be the interest of being ‘melted’ in French rather than in English?

The Primary Act. As they entered the cinema, Dr Nathan confided to Captain Webster, ‘Talbert has accepted in absolute terms the logic of the sexual union. For him all junctions, whether of our own soft biologies or the hard geometries of these walls and ceilings, are equivalent to one another. What Talbert is searching for is the primary act of intercourse, the first apposition of the dimensions of time and space. In the multiplied body of the film actress - one of the few valid landscapes of our age - he finds what seems to be a neutral ground. For the most part the phenomenology of the world is a nightmarish excrescence. Our bodies, for example, are for him monstrous extensions of puffy tissue he can barely tolerate. The inventory of the young woman is in reality a death kit.’ Webster watched the images of the young woman on the screen, sections of her body intercut with pieces of modern architecture. All these buildings. What did Talbert want to do - sodomize the Festival Hall? Pressure Points. Koester ran towards the road as the helicopter roared overhead, its fans churning up a storm of pine needles and cigarette cartons. He shouted at Catherine Austin, who was squatting on the nylon blanket, steering her body stocking around her waist. Two hundred yards beyond the pines was the perimeter fence. She followed Koester along the verge, the pressure of his hands and loins still marking her body. These zones formed an inventory as sterile as the items in Talbert’s kit. With a smile she watched Koester trip clumsily over a discarded tyre. This unattractive and obsessed young man - why had she made love to him? Perhaps, like Koester, she was merely a vector in Talbert’s dreams. Central Casting. Dr Nathan edged unsteadily along the catwalk, waiting until Webster had reached the next section. He looked down at the huge geometric structure that occupied the central lot of the studio, now serving as the labyrinth in an elegant film version of The Minotaur . In a sequel to Faustus and The Shrew , the film actress and her husband would play Ariadne and Theseus. In a remarkable way the structure resembled her body, an exact formalization of each curve and cleavage. Indeed, the technicians had already christened it ‘Elizabeth’. He steadied himself on the wooden rail as the helicopter appeared above the pines and sped towards them. So the Daedalus in this neural drama had at last arrived. An Unpleasant Orifice. Shielding his eyes, Webster pushed through the camera crew. He stared up at the young woman standing on the roof of the maze, helplessly trying to hide her naked body behind her slim hands. Eyeing her pleasantly, Webster debated whether to climb on to the structure, but the chances of breaking a leg and falling into some unpleasant orifice seemed too great. He stood back as a bearded young man with a tight mouth and eyes ran forwards. Meanwhile Talbert strolled in the centre of the maze, oblivious of the crowd below, calmly waiting to see if the young woman could break the code of this immense body. All too clearly there had been a serious piece of miscasting. ‘Alternate’ Death. The helicopter was burning briskly. As the fuel tank exploded, Dr Nathan stumbled across the cables. The aircraft had fallen on to the edge of the maze, crushing one of the cameras. A cascade of foam poured over the heads of the retreating technicians, boiling on the hot concrete around the helicopter. The body of the young woman lay beside the controls like a figure in a tableau sculpture, the foam forming a white fleece around her naked shoulders.

The fact is that most alcoholics, for reasons yet obscure, have lost the power of choice in drink. Our so-called will power becomes practically nonexistent. We are unable, at certain times, to bring into our consciousness with sufficient force the memory of the suffering and humiliation of even a week or a month ago. We are without defense against the first drink. The almost certain consequences that follow taking even a glass of beer do not crowd into the mind to deter us. If these thoughts occur, they are hazy and readily supplanted with the old threadbare idea that this time we shall handle ourselves like other people. There is a complete failure of the kind of defense that keeps one from putting his hand on a hot stove. The alcoholic may say to himself in the most casual way, “It won’t burn me this time, so here’s how!” Or perhaps he doesn’t think at all. How often have some of us begun to drink in this nonchalant way, and after the third or fourth, pounded on the bar and said to ourselves, “For God’s sake, how did I ever get started again?” Only to have that thought supplanted by “Well, I’ll stop with the sixth drink.” Or “What’s the use anyhow?” When this sort of thinking is fully established in an individual with alcoholic tendencies, he has probably placed himself beyond human aid, and unless locked up, may die or go permanently insane. These stark and ugly facts have been confirmed by legions of alcoholics throughout history. But for the grace of God, there would have been thousands more convincing demonstrations. So many want to stop but cannot. There is a solution. Almost none of us liked the self-searching, the leveling of our pride, the confession of shortcomings which the process requires for its successful consummation. But we saw that it really worked in others, and we had come to believe in the hopelessness and futility of life as we had been living it. When, therefore, we were approached by those in whom the problem had been solved, there was nothing left for us but to pick up the simple kit of spiritual tools laid at our feet. We have found much of heaven and we have been rocketed into a fourth dimension of existence of which we had not even dreamed. The great fact is just this, and nothing less: That we have had deep and effective spiritual experiences* which have revolutionized our whole attitude toward life, toward our fellows and toward God’s universe. The central fact of our lives today is the absolute certainty that our Creator has entered into our hearts and lives in a way which is indeed miraculous. He has commenced to accomplish those things for us which we could never do by ourselves. If you are as seriously alcoholic as we were, we believe there is no middle-of-the-road solution. We were in a position where life was becoming impossible, and if we had passed into the region from which there is no return through human aid, we had but two alternatives: One was to go on to the bitter end, blotting out the consciousness of our intolerable situation as best we could; and the other, to accept spiritual help. This we did because we honestly wanted to, and were willing to make the effort.

Integrative medicine also acknowledges the psycho-spiritual dimension of sleep. If there is a secret to falling asleep, it is the recognition that the awake part of us, by definition, simply cannot make it happen. In one sense, we never need to “go to sleep” because sleep already resides within each of us. We need, instead, to practice letting go of wakefulness. Mastering relaxation techniques, such as breath control, can help greatly.

There is no alternative between lived experience and the spoken unless one omits the articulation of lived experience, organization around a tacit sense, the sensorial fields where every individual is already a variant of a dimension, the exemplar of an alogical essense, what Hermes Trismegistus has called 'the scream of light'...If, on the contrary, one knows how to find in both orders these institutions of the same type, and thus not only the wild sensible but wild speech and thought, then there is no longer a choice between them: from lived experience to the spoken there is an agreement through reversal, chiasm, and one can say, with Husserl, that philosophy 'is still mute experience'...that philosophy speaks and that its speech leans against silence, that it speaks from the inside of being and not from on high or from afar, that it speaks especially of itself, that is to say, of speech, that it speaks like the trees grow, like time passes and like human beings speak.

She really hopes it’s an alternate dimension thing. Those usually involve weird time shenanigans that put things back exactly as they were, which is a lot more schedule -friendly than the usual alien fare.

The other major alternative is resistance. It may be argued that even nonresistance is a form of resistance, for it may be regarded as an appositive dimension of resistance. Resistance may be overt action, or it may be merely mental and moral attitudes.

From these dimensions emerge the alternative identity and lifestyle or practices of these followers of Jesus: 1. Instead of looking to Abraham, Enoch, Moses, Baruch, Ezra, and Solomon, or to the synagogue's leadership, or to imperial ideology for revelations about acceptable teaching and praxis, this community looks to Jesus to manifest God's will. 2. Instead of commitment to the emperor as head of the empire, this community is to follow Jesus crucified by the empire (chs. 26-27). 3. Instead of embracing Pax Romana, this community encounters, proclaims and prays for God's empire (4:17; 6:10; 12:28; 24-25). 4. Instead of understanding the emperor as manifesting the will of the gods, this community finds God's saving presence and will manifested in Jesus, Emmanuel (1:23; passim; 18:20; 28:20). 5. Instead of gladly embracing imperial power, this community is to critique kingship and leadership (ch. 2; 14:1-12; 20:20-28; 27). 6. Instead of supporting imperial power as the sustainer of order, this community sides with the prophetic tradition (John the Baptist, ch. 3) in calling it to account.

I am a muslim poet, a humanitarian scientist, a latin lover, and an advaitin monk - I am an alternate dimension - an immeasurable dimension - where human oneness takes preference over animal separateness.

The single most important Hatha-Yoga technique of purification is a particular type of breath control that is performed by breathing alternately through the left and the right nostril. This practice is intended to remove all obstructions from the network of subtle channels through which the life force circulates, thus making proper breath control and deep concentration possible. In the ordinary person, state the scriptures of Hatha-Yoga, the circulation of the life force is obstructed. The technique of alternate breathing is known as nādī-shodhana. When the subtle conduits (nādī)—or arcs of the life energy—are completely purified, the life force can circulate freely in the body, and it becomes amenable to voluntary control. Already Patanjali noted in his Yoga-Sūtra (2.52) that breath control has the effect of removing the “covering” (āvarana) that prevents one’s inner light to manifest clearly. The objective of Hatha-Yoga is to conduct the life force along the body’s central axis to the crown of the head. This flow of prāna through the central conduit—called sushumnā-nādī—is thought to awaken the full psychospiritual potential of the body. This potential is better known as the “serpent power” (kundalinī-shakti). When the kundalinī is awakened from its dormant state in the lowest center (cakra) at the base of the spine, it rushes up to the crown center. This ascent is accompanied by a variety of psychic and somatic phenomena. These include visionary states and, when the kundalinī reaches the top center, ecstatic transcendence into the formless Reality, which is inherently inconceivable and blissful. As the kundalinī force is active in the crown center, the rest of the body is gradually depleted of energy. This curious effect is explained as the progressive purification of the five elements (bhūta) constituting the physical body—earth, water, fire, air, and ether. The Sanskrit term for this process is bhūta-shuddhi. Purification of the body not only leads to health and inner balance but also affects the way in which a person perceives the world. This is clearly indicated in Patanjali’s Yoga-Sūtra (2.40), which states: Through purity [the yogin gains] a desire to protect his own limbs [and a desire for] noncontamination by others. The decisive phrase sva-anga-jugupsā has often been translated as “disgust toward one’s own body,” but this is not at all in the spirit of Yoga. Jugupsā is more appropriately rendered as “desire to protect.” The adept is eager to protect his body against contamination by others. This is combined with an inner distance from one’s own physical vehicle through sustained witnessing.

I am an alternate dimension - an immeasurable dimension - where human oneness takes preference over animal separateness.

Tom felt like it could have been a tear or a rent in the sky about a mile away, and through the rent he could see a different world or perhaps a different time. He swore that he actually saw a blue sky through the rent. It was nighttime as he gazed through and it was daytime “on the other side.” For Gorman, this was a rare glimpse into what might actually be happening on his property. After seeing the blue sky, Gorman began to think that the strange events on the ranch might be explained in terms of different dimensions, alternate realities, and such.

The laws of physics—as we understand them—depend on constants. If those constants were even slightly different, this universe would not exist—or would be of a different nature completely. For example, omega, the name the humans used for the universal density parameter, governs gravity and the expansion energy in the universe. The value of omega is one. If it were any stronger, the universe would have collapsed before life could have evolved. Alternatively, a lower value would have resulted in weaker gravity, potentially preventing stars from being formed. “The same is true for epsilon—the measure of the efficiency of fusion of helium from hydrogen. It’s also true for lambda—the cosmological constant. Most alarmingly, D, the number of spatial dimensions in spacetime, is three. If D were a different number—that is, if the spacetime we experience were defined by two or four dimensions, or any other number—the universe would be a radically different place.” “What are you telling me?” “It is highly probable that the grid we created isn’t the first one ever created.” “You believe this universe is a grid virtualization instance?” “I believe those are the terms we have that best describe it. However, it’s likely that the true nature of the universe is something else entirely, a reality we are unable to fully understand

The thesis that we need to address the dangerous implications of the UFO and alien abduction phenomenon as a “psychic and symbolic reality,” as well as a “control system which acts on humans and uses humans,” contradicts certain trends in contemporary spiritual and New Age thought. These days, we find a strong tendency in many spiritual communities to focus single-mindedly on the power of positivity and affirmations of the light, based on ideas such as “The Law of Manifestation” or “The Secret.” The underlying belief is that each of us creates our own reality through our thoughts and intentions. Therefore, if we simply avoid anything dark or malevolent, nothing negative will be able to enter our field. But unfortunately, reality is not that simple, and this approach is a blatant form of spiritual bypassing. Paul Levy explores the idea that modern Anglo-European culture is infected by what the Algonquins call “wetiko,” a cannibalistic spirit driven by greed, excess, and selfish consumption. “Spiritual/New Age practitioners who endlessly affirm the light while ignoring the shadow” fall “under the spell of wetiko,” he writes. By seeking to turn away from and hide their darkness, these practitioners unwittingly reinforce “the very evil from which they are fleeing. Looking away from darkness, thus keeping it unconscious, is what evil depends upon for its existence. If we unconsciously react … to evil by turning a blind eye toward it – “seeing no evil” – we are investing the darkness with power over us.” The alternative is to permeate evil with awareness, “stalking” the shadow so we can catch and assimilate it. Carl Jung wrote, “One does not become enlightened by imagining figures of light, but by making the darkness conscious.” If the thesis developed in this essay has validity, then New Age spiritual practitioners will have to overcome their bypassing and confront the dark side of the psyche, reckoning with the occult control system. At the same time, political and ecological activists will need to interrogate their inveterate bias toward a purely materialist analysis, to acknowledge the existence of occult, hyper-dimensional, forces at work behind the scenes, influencing the course of events. And conspiracy theorists who believe in an incredibly evil, highly organized and intelligent cabal of human controllers working to bring about a New World Order surveillance society of enslavement will have to recognize that the controllers operating behind the scenes are not humans at all. Here and there, the Bible gets this right - as in Ephesians: “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” If we aren’t aiming at the proper targets, we will never hit the mark.

Journeying to the future requires great skill, as there are thousands of alternate futures and there is only one dimension of time to journey along. When you travel along one of the many destiny lines available, you are not a tourist; you are also giving it energy, potentiating it, and helping select it. The act of finding a desirable future for one person in the interconnected web of countless possible destinies is an art form. The shaman can help a patient select a future healed state or they can upset the destiny of an entire village by altering the future of one of its members.

The seventh limb of the classical yogic path is meditation (dhyāna). This is a deepened state of concentration in which the same object is held unwaveringly for a long period. It is a more complete form of surrendering the mind. It is no longer a mental effort, but a state of reposing in a noncontracted condition of the body-mind. This condition is beautifully described in a passage in the ancient Chāndogya-Upanishad (7.6.1) where we can read: “Meditation certainly is more than thought (citta). The Earth meditates as it were; the atmosphere meditates as it were . . .” That is to say, meditation is abiding in the natural state, without mental complications. The practitioners of Yoga surrender the mind’s tendency to appropriate different objects, whether external or internal. Instead they trust in the Self as the Experiencer of all, the unfailing Continuity behind the incessant change of the finite world. The last limb of Patanjali’s eightfold path is samādhi, which is generally rendered as “ecstasy.” The world-renowned historian of religion Mircea Eliade proffered an alternative rendering—enstasy. This coinage takes into account that samādhi is not so much a state of exuberance, as suggested by the word “ecstasy,” but a condition of great stillness and focusedness in which we “stand in” (en stasis) our true nature. Eliade’s coinage, however, has not achieved wide currency, and therefore, after using it in several of my publications, I reverted to the more common term “ecstasy.” The previously described techniques of concentration and meditation cause a slowing down of the movement within the mental world. In the state of samādhi, our inner architecture can be said to collapse altogether. For the practitioner surrenders the characteristic feature of human consciousness, which is its bipolar nature, its tension between subject and object. In samādhi, the experiencing subject becomes the contemplated object. At the highest level of this paradoxical condition, the experiencing subject awakens as the transcendental Self, realizing that he or she has never been anything else but the Self.

Ghosts are just one of the possible causes of these phenomena. Other such causes include, but are not limited to, the following: poltergeists, psychic children, magic, aliens, hallucinatory drugs, an alternate dimension analog of my apartment, a Hollywood special effects team, intergalactic space wizards, LASERS, ninjas, demons, vengeful deities, mischievous deities, uncaring impersonal but very clumsy and unapologetic deities, Silent Hill, that little kid from the Twilight Zone, Old Scratch himself, a curse, trapped spirits and/or demons, a building with hemophilia that cuts itself, one really really pissed ex girlfriend, a dimensional portal to Hell, an erection lasting more than four hours, a manifestation of a horror movie into the real world caused by a djinn or other bad wishing, fever dreams, a sentient building, Bizarro Elvis, the Antichrist, the Best Little Demonic Whorehouse in Texas, mental illness, brain damage, living downstairs from a cut-rate blood bank, a vision from God, or even a cursed sword.

But even the most sophisticated materialist accounts of religion leave out its most important dimension: we are drawn to a particular religion or philosophy because it seems to us to better explain the nature of the universe than the alternatives. This feature is central to our embrace of a particular religion or system of thought, or so it has seemed to men and women in all places and times. Yet it seems to be left on the cutting-room floor in the materialist accounts of religion.

Dans ses versions les plus stylisées, l’arabesque à forme végétale n’a plus qu’une lointaine ressemblance avec une plante. En revanche, elle transcrit parfaitement, en termes visuels, les lois du rythme : son déroulement est continu comme celui d’une vague, avec des phases contrastantes aux multiples résonances. Le dessin n’est pas nécessairement symétrique mais, pour compenser, il comporte toujours des alternances dont le caractère rythmique est accentué par le fait que les pleins et les vides sont esthétiquement équivalents. A proprement parler, le rythme n’appartient pas à l’espace mais au temps dont il est la mesure non pas quantitative mais qualitative. C’est par l’intermédiaire du mouvement que le rythme est rétabli dans la dimension de l’espace.

Tripolar spirituality is not a desirable consequence or an optional third way; it is not an extra or additive dimension. Rather, it is a radical alternative to both monopolar and bipolar spirituality. When love for God and neighbor are interdependent and inseparable, a pivotal redirection results, and an acute deviation from social norms ensues. Committing oneself to tripolar spirituality is making a painful decision to depart from cultural mandates and to risk countercultural actions motivated by a new agenda that becomes the prime factor revolutionizing one’s life.

By contrast, one company that clearly understands the stakes is Uber. In the last several years, few companies have captured the media’s attention like Uber. In my opinion, Uber has been successful because it’s perfectly nailed a Job to Be Done. Yes, Uber can often offer a nice car to take you from point A to point B, but that’s not where it’s built its competitive advantage. The experiences that come with hiring Uber to solve customers’ Jobs to Be Done are better than the existing alternatives. That’s the secret to its success. Everything about the experience of being a customer—including the emotional and social dimensions—has been thought through. Who wants to have to outmaneuver other poor schlubs on the same street corner who are trying to hail a cab? You don’t want to either pay for a car service to wait outside your meeting or be at its mercy when you’re finally ready to call it to come back and get you. With Uber, you simply push a few buttons on your mobile phone and you know that in three minutes or seven minutes a specific driver will arrive to pick you up. Now you can relax and just wait. You don’t have to worry if you have enough cash in your wallet or fear that if you swipe your credit card in that taxi machine, you’ll get a call from your bank wondering if you’ve recently made purchases in some state you’ve never even been to. Calling an Uber has even more potential to ease your anxieties about getting into a cab alone. With Uber there’s a record of your request, you know specifically who is picking you up, and you know from the driver’s ratings that he or she is reliable.

By contrast, when we speak of “gods” we are talking not of transcendent reality at all, but only of a higher or more powerful or more splendid dimension of immanent reality. Any gods who might be out there do not transcend nature but belong to it. Their theogonies can be recounted—how some rose out of the primal night, how some were born of other, more titanic progenitors, how others sprang up from an intermingling of divine and elemental forces, and so on—and according to many mythologies most of them will finally meet their ends. They exist in space and time, each of them is a distinct being rather than “being itself,” and it is they who are dependent upon the universe for their existence rather than the reverse. Of such gods there may be an endless diversity, while of God there can be only one. Or, better, God is not merely one, in the way that a finite object might be merely singular or unique, but is oneness as such, the one act of being and unity by which any finite thing exists and by which all things exist together. He is one in the sense that being itself is one, the infinite is one, the source of everything is one. Thus a plurality of gods could not constitute an alternative to or contradiction of the unity of God; they still would not belong to the same ontological frame of reference as he.

The multiverse is a hypothetical set of multiple possible universes that together comprise everything that exists: the entirety of space, time, matter, and energy as well as the physical laws and constants that describe them. Multiverses might sound like something from a comic book (and I’ve read a lot of them) but the theory has gained traction in cosmology, physics, astronomy, philosophy, psychology, and fiction. They are referred to as “alternative universes,” “quantum universes,” and “parallel dimensions.” It’s basically a model that predicts that we are just one of an infinite number of worlds, all of which have copies of ourselves going about their lives in a nearly identical pattern to our own.

Research in resonance and sound shows that if living beings operate or resonate on similar vibrations, one can affect the other. Yet another set of studies hints that there is sharing of energy and intention through the upper range of the electromagnetic spectrum. Replicated studies indicate a significant decrease in gamma rays from patients during alternative healing practices. This suggests that the body’s gamma emitter, a form of potassium, regulates the surrounding electromagnetic field.93 Gamma rays materialize when matter (such as an electron) and its antimatter counterpart (a positron) annihilate on impact. As we have seen, antimatter has the opposite charge and spin of matter. When electrons and positrons collide, they release specific types of gamma rays. Years ago, Nikola Tesla suggested that the gamma rays found on earth emanate from the zero-point field.94 Though it appears as a vacuum, this field is actually quite full, serving as a crossroads for virtual and subatomic particles and fields. When we perform healing, it is possible that we are actually tapping into this zero-point or universal field, shifting its power through intention. Still another theory is that we are accessing torsion fields, fields that travel at 109 times the speed of light. These fields are hypothesized as conveying information without transmitting energy and with no time lapse.95 Part of this suggested effect is based on the definition of time as a vector of the magnetic field. When torsion and gravitational fields function in opposing directions, the torsion field can conceivably alter the magnetic functions, and therefore the vector of time. When superimposed on a specific area in a gravitational field, it might also reduce the effect of gravity in that spot.96 These torsion fields have been researched by Peter Gariaev and Vladimir Poponin, Russian scientists who discovered that photons travel along the DNA molecule in spirals rather than along a linear pathway, which shows that DNA has the ability to bend light around itself. Some physicists believe that this twisting or “torsion-shaped” energy is an intelligent light, emanating from higher dimensions and different from electromagnetic radiation, giving rise to DNA. Many researchers now believe that these torsion waves are consciousness, composing the soul and serving as the precursor to DNA.97