An alteration of the higher being would correspond to a different life history for him. Let us now make the supposition that film after film traverses these higher structures, that the life of the real being is read off again and again in successive waves of consciousness. There would be a succession of lives in the different advancing planes of consciousness, each differing from the preceding, and differing in virtue of that will and activity which in the preceding had not been devoted to the greater and apparently most significant things in life, but the minute and apparently unimportant. In all great things the being of the film shares in the existence of his higher self as it is at any one time. In the small things he shares in that volition by which the higher being alters and changes, acts and lives. Thus we gain the conception of a life changing and developing as a whole, a life in which our separation and cessation and fugitiveness are merely apparent, but which in its events and course alters, changes, develops; and the power of altering and changing this whole lies in the will and power the limited being has of directing, guiding, altering himself in the minute things of his existence. Transferring our conceptions to those of an existence in a higher dimensionality traversed by a space of consciousness, we have an illustration of a thought which has found frequent and varied expression. When, however, we ask ourselves what degree of truth there lies in it, we must admit that, as far as we can see, it is merely symbolical. The true path in the investigation of a higher dimensionality lies in another direction. The significance of the Parmenidean doctrine lies in this that here, as again and again, we find that those conceptions which man introduces of himself, which he does not derive from the mere record of his outward experience, have a striking and significant correspondence to the conception of a physical existence in a world of a higher space. How close we come to Parmenides’ thought by this manner of representation it is impossible to say. What I want to point out is the adequateness of the illustration, not only to give a static model of his doctrine, but one capable as it were, of a plastic modification into a correspondence into kindred forms of thought. Either one of two things must be true—that four-dimensional conceptions give a wonderful power of representing the thought of the East, or that the thinkers of the East must have been looking at and regarding four-dimensional existence. Coming now to the main stream of thought we must dwell in some detail on Pythagoras, not because of his direct relation to the subject, but because of his relation to investigators who came later.