Modern science presents a striking paradox regarding our perception of the physical world. While we experience matter as dense, solid, and continuous, physics reveals that what we touch is almost entirely empty space. Matter consists of subatomic particles—essentially localized vibrations of energy—separated by vast distances relative to their size. If we were to remove the empty space from the atoms of every human on Earth, the entire population would fit inside a sugar cube. Our perception of “density” is not an inherent property of matter, but rather the result of electromagnetic forces repelling our own atoms when we touch an object.
Furthermore, both mathematics and theoretical physics (such as String Theory) suggest that our three-dimensional world is merely a slice of a much larger, multi-dimensional reality. While we struggle to visualize these additional dimensions, their existence is mathematically probable, suggesting that our sensory organs are tuned to only a fraction of the total “frequency” of existence.
The ancient philosophy of Vedanta posits a rigorous definition of reality: that which is “real” must be unchanging and eternal. Because our physical dimension is in a state of constant flux—birth, growth, decay, and death—it is considered Mithya, or a relative reality.
From the vantage point of higher dimensional frequencies, our “solid” world appears as a fleeting, dreamlike projection. This aligns with the accounts of those who have had Near-Death Experiences (NDEs). Research by Dr. Jeffrey Long indicates that a staggering 74.4% of NDE subjects report a level of consciousness and alertness far exceeding their normal waking state. To them, the “other side” feels “more real than real,” suggesting that when consciousness is decoupled from the dense physical body, it ascends to a dimension of higher clarity and vibration.
We are multi-dimensional beings, capable of shifting our internal “frequency” to perceive the world through different levels of consciousness. The goal of yogic practice is to refine this perception until we can see the underlying Oneness (Brahman) even while navigating the three-dimensional world.
The complexity of this relationship is beautifully summarized in the Tulsidas Ramayana. When Lord Rama asks Hanuman how he perceives Him, Hanuman’s reply outlines the three primary schools of Vedantic thought:
“When I identify with the body, I am Your servant (Dvaita). When I identify as a soul, I am a part of You (Vishishtadvaita). But when I know who I truly am, You and I are One (Advaita).”
Vedanta has three primary schools that reflect these different perspectives and relationship to the Divine.
In Dvaita (Dualism), the devotee enjoys the perspective of God in form as a separate, supreme being. The goal is to serve and love the Divine as an object of devotion.
Vishishtadvaita (Qualified Non-Dualism) maintains that we are individual souls, yet we exist as cells within the “body” of God. We are distinct but inseparable.
Advaita (Non-Dualism) speaks of the ultimate state of Essential Oneness: The observer, the observed, and the act of observation are one. Space, time, and individuality are persistent illusions (Maya).
For centuries, religious scholars have debated which of these perspectives holds the ultimate truth. However, when we view them through a multi-dimensional lens, the conflict dissolves. They are not contradictory facts, but progressive realizations based on the observer’s state of consciousness.
Just as water can be experienced as a solid (ice), a liquid (flow), or a gas (invisible vapor) depending on its energetic state, the Divine can be experienced as a personal Form, a pervasive Presence, or the Absolute Formless. We are not required to choose one perspective; rather, we are invited to realize that we contain all of them. The ultimate spiritual journey is the transition from the density of the particle to the infinity of the wave, recognizing that the “servant,” the “part,” and the “One” are simply different names for the same eternal light.
