The Mystery of Space

he Norm of Spac

t in the Evolution of Consciousness Implied in the Hyperspace Concept-The Hypothetical Nature of Our Knowledge-Hyperspace the Symbol of a More Extensive Realm of Awareness-Variation

tly by the degree or quality of awareness with which we apprehend them. Those elements which are without the intellect's scope of awareness have no interest and hence no val

ly, of course, upon the quality of conscious powers or faculties, and also, in a lesser degree, upon opportunities afforded by environment. Faculties of consciousness are derived directly from the influences exerted upon the organism by his environment and the results of the struggle to overcome them. Enviro

it is necessary carefully to differentiate between the results arrived at as a result of the two procedures. In the first place, analysts assume the existence of a unodim and duodim plane of consciousness and proceed to construct thereon an analogy designed to show the feasibility of another assumption, the fourth dimension. While, in laying the foundation of consciousness upon a tridimensional plane we do not start with an assumption, but with a fact. Therein lies the difference. Enormous advantages inhere in a procedure based upon facts, but in a series of planes built upon assumptions no such advantages are discovered. For however much the series of hypothetical planes may be extended or elaborated there must inhere necessarily throughout the series an assumptional value which vitiates the conclusions no less than the premises. The sanity and integrity o

. It is only because of the fragmentariness of our outlook upon the kosmos that realism appears to be divided into various planes; for all of these planes are one. The divisions exist for relative knowledge, but not for complete knowledge; they exist for a finite intelligence, but not for a transfinite intelligence. That is why we view realism as a series of planes. It is because we discover that, as we proceed, as our consc

ss, we shall constitute a similitude closely approximating the real status quo of humanity with respect to the sensible and supersensible worlds. The quantity or force which causes the indicator to move along the scale is the quality of awareness. And this varies directly as the scope of adaptability varies. Realism is homogeneous throughout its extent; but the scale marked upon it reg

to conform to the prevailing mode. But intuitions thus treated are no longer intuitions, but empirical concepts. True intuitions are like aqueous vapor-amorphous, permeating, diffusive: axioms or empirical concepts are like cakes of ice-formal, inflexible and conforming to the shape of the mold into which they are poured. Because of this-the scientific tendence of the intellect and the consequent necessity of reforming so much of the data which constitute its substructure, of pressing, condensing and reshaping it to suit its own ready-made patterns-it can be perceived how prof

e to the peculiar cut and mode of the intellect and not to things themselves. The value, qualitative or existential, which the intellect irrevocably assigns to objects and conditions in the world of the senses is the exclusive norm not only by which these are judged, but also, by which our action upon them and their action upon us are determined. Images or objects which do not act upon us and upon which we cannot act have no interest for us. B

ur being, that some part of us is exactly congruent with some part of every sphere of possible actions and interests in the kosmos, and therefore, each of us has being or consciousness of a kind that is keyed to and registering in the totality of such spheres; and that, at present, because our interests and possible actions are limited to the plane of sensibility, we are conscious only there. And further, that although those spheres of our consciousness which are fixed to register in other pl

tionary expansion. For the scale of kosmic realism is one grand panorama extending from the grossest to the most subtle and refined. While in general the thread of realism may pervade the entire scale it is nevertheless marked by many and diverse changes in its characteristics as it is followed from one stage to another. So that the realistic character of one stage may vary greatly from that which next preceded it or from that which will succeed it. It would appear, therefore, that in passing from one stage of realism to another there need not remain anything but the mere fact of reality in its connection with ultimate reality; for it is obvious that in every condition of realism which may be encountered in the kosmos there must be a basic thread of ultimate re

uch a state the main outlines of what is really seen may be greatly distorted and exaggerated so that it is well-nigh impossible to secure a correct comprehension of the character of a new scope of realism from any early survey. It is not until later years, after much study and circumspection that the mind, becoming used to the new conditions, begins to get correct impressions and to make valid judgments as to that which it discerns. And even then, it not infrequently hap

until the data of scientific knowledge to-day are quite different from what they were in earlier days. And yet permeating the scientific knowledge of all times has been the golden thread of reality, and of all facts and systems of facts which man has successively assumed and surrendered nothing has remained but the reality; indeed, nothing could so remain, but reality. So it is with air phenomena with which consciousness has to deal. This perhaps is due to the fact that the mind interprets phenomena in accordance with the quality of its awareness, and as consciousness is a variable quantity, its standards of interpretation will likewise vary. Each new scope of awareness, after this manner, yields h

there is no basis in consciousness for a world of four dimensions; that the consciousness has no tendency for action in four-space. Neither has matter nor life any inclination or potency to behave in a four-dimensional manner. It is indeed more rational to suppose that there is a higher plane, in fact, a series of higher planes, in which the thread of realism is continuous, not broken as it necessarily would have to be in extending to hyperspace, nor curved as in a manifold; that

liar to them. And that, being such, does not change or vary, but is a fixed quantity regardless of the plane of consciousness. Furthermore, it is believed

hile those of the other are vital and real. Between them the same marked difference exists as between the growing tree and the lumber which the builder converts into a house. The organization which we witness when we look upon a building made of the dead body of a tree is not the same kind of organization as that which we see when we view the living, growing, vital tree. The dead tree is a deposit of life cast off by it when it passed on. Whatever the intellect can do in disposing of the remains of the tree-life

geometry of the right angle (Euclidean). This, it would seem, appears to be sufficient for the invalidation of either one or both of the non-Euclidean systems of geometric thought. Indeed, if it can be shown that the Euclidean geometry is more representative of the true approach to the norm of space-genesis and of creation so far as its mode of manifestation is concerned, and consequently true of the norm set up by consciousness, the rejection of both systems of non-Euclidean geometry seems to be thoroughly warranted. But this is obvious and requires no demonstration nor comment to make it clear. We have only to ask ourselves whether it has ever occurred to us that consciousness has either a tendency to or adaptability for action in a curvilinear manner; or, if when we contemplate ideas or idea-relations we have the impression of perceiving a curvilinear or manif

s in a straight line and not by a zigzag nor discontinuous line and hence it is irrational to assume that it will, when it passes on to the next advanced stage, emerge into the realm of the four-space. For the so-called hyperspace of geometry cannot by any standards of reference be said to lie in the plane of any straight line which can be described in three-space. If life is to evolve more efficient forms and if the forms are to

space? Is it a question of "Love's Labour's Lost?" Or is it a mere prostitution of mathematical talent? To answer these queries is the burden of this treatise and it is hoped that as the text continu

is plane. He would be content to exist in the one-space and enjoy the benefits which it offered. He could have no notion of the two-space, but it has been allowed that a super-unodim, an unodim metageometrician, if you please, could reason out a mental conception of what the two-space might be. Passing on to a space of two dimensions, the domain of the duodim, a greater freedom of movement is allowed and instead of being able to function in only one dimension the inhabitants of this plane would find themselves able to move about in at least two directions. Consciousness would accordingly enjoy a more comprehensive scope. But in a manner similar to that used by the unodim metageometrician it is held that the duodim could get a conception of the three-space by analogous reasoning and so gradually become conscious of a higher degree of spatiality than his

is the usual thing for these individual families to live in complete forgetfulness of all the others in the house and live their lives so completely that it would be exceedingly difficult to measure the effect the one has upon the other. The mathematician, as is shown by the hyperspace movement, recognizes that there are planes of superconsciousness the nature and character of which persons confined to limited areas of consciousness can have no knowledge and may only arrive at that knowledge by serious thought and contemplation. In other words, they tacitly admit the existence of higher planes of consciousness as well as the necessity of elevat

d, there is undoubtedly no warrant for the assumption that it has progressed in ways that are mathematically determinable at all. The question very naturally rises in view of the above as to the relative value of mathematical knowledge in the scheme of psychogenesis. Can mathematical knowledge or laws be said actually and finally to settle once for all time any question in which consciousness or life enters as a factor? Upon the response to this question hinges unanswerably the decision as to the category which mathematical knowledge should by right occupy in the entire schematism of life. If it can

hyperspace" experiences, after which he wrote his Divina Commedia in which he describes more or less minutely some of the characteristics of the hyperspace domain which was revealed to his consciousness as he saw and interpreted it. Both Swedenborg and Dante being deeply religious and pious-minded had their reports of the new world colored by their own mental experiences and proclivities. Plato had at an earlier day set down what he conceived to be the ethical and civic characteristics of the new age, the Utopia of mankind living on a higher plane. It was during these days that the doctrine of evolution was born, although it remained for Darwin to formulate and buttress it with a stupendous congeries of facts. Martin Luther, the great religious reformer, likewise contacted the radiating light-glow of a higher consciousness into which the race was coming but of which only the foremost were able to get advance glimpses. Kant, one of the peerless leaders of the vanguard of humanity, at this time also, conceived and wrote his Critique of Pure Reason which is likewise an evidence of the upliftment of his consciousness on the side of pure intellectuality and the commencement of a general period of illumination. And then, l

the mathematicians have been unduly excited by what they have discovered after years of patient research in this direction is indicated by the foregoing observations; but it cannot be denied that the enthusiasm of the moment and the consequent minimization of all other phenomena but the special line being investigated serve very effectively to obscure the mental vision of the more partisan. It perhaps is sufficient that the investigator should set down in as orderly manner as possible the things

ell numerous beings of celestial character performing various tasks in the work of the world? These observations should not lead the reader to come to the conclusion that the visions of Dante and swedenborg are deemed to be more worthy of credence than mathematical knowledge when that knowledge is limited to the sphere where it rightfully belongs; but the proper view is that which would make it appear that it is the way these widely differing workers interpret what they have seen; that it is the adaptation of the unseen realms to the peculiarities of the mentalities which observe them. The mathematicians have simply portrayed as well as they could their conception of the new stage of consciousness and its contents, and following the modus vivendi of all intellects have interprete

e Thinker and is therefore his means of interpreting the phenomena of the objective world. Cell-consciousness is a phase of the ergonic functions of the a posterioristic mechanism. The other organ of consciousness is an aspect of the intelligence of the Thinker himself and perhaps may be said to be the active, organized portion of that intelligence. It is separate and distinct from the a posterioristic consciousness yet sustaining a substructural relationship with it, being the source of the egoic or brain-consciousness. It may be c

mind so-called. The a priori faculty of man's higher consciousness gives the character possessed by that form of knowledge known to philosophy as the a priori. So that the a priori has a more substantial basis than h

inker, interprets after a psychic code which has been built up empirically. That is, he comes to know that certain rates of vibration and certain peculiarities therein mean certain things when referred to the sensorium. He then interprets according to this experience the symbolism of all neurographical impressions. But it is obvious that under such circumstances, where the interpreter is far removed from the thing itself and finds it necessary to interpret rates of vibration or symbols in order to arrive at a knowledge of the intelligen

ent and the Thinker has a more direct approach to the objects of cognition. Hence the chance for error is very small indeed. This will account, therefore, for the superiority of the int

lues but of objective things themselves. Further, it is doubtlessly true that the more the space-mind is developed in the human race the deeper will become our perceptions of the essential be-ness of things so that whatever may be the presentations of the space-mind to the brain-mind they will be by far more accurate than the impressions we receive through the latter as a medium of apprehension. It is but natural, however, that in the present more or less chaotic condition in which the

her elaboration and refinement is a matter of evolutionary detail. For if we assume that the general principles of evolution are true we immediately recognize the cogency of this view. That which we now call the hand has not always been the perfect instrument that it is nor has the ear always been so keenly adjusted as at present. It has required undoubtedly many million of years for the eye to reach its present degree of complexity and adapt

something of the reality of things, may have again to be placed in this category. And then, too, the hypothetical nature of our knowledge is due largely to the Thinker's method of contacting the objective world which is the subject of his knowledge. It is because it is necessary for him to interpret the neurographical symbols which sense-impressions make in the brain matter according to a psychic code that renders his knowledge of things in general hypothetical. His interpretations are based upo

he delivery thus determined is a true enough representation. It is also true that the Thinker, as a rule, does not accept a neurograph as valid until it has been verified by at least one or more presentations through his outer sense organs. It occurs, therefore, that all such deliveries are verified and corrected by one or more sense witnesses before final acceptance by the Thinker; but even then it cannot be said that his notions thus gained are in

elieved of the onerous necessities and limitations incident to the examination and determination of neurographic symbols registered in the brain cortex and so is free to study, to examine and judge at first hand the impressions which are received from his own plane of intuition. The difference is about the same as that which should exist between the methods of communication between two telegraphic operators when in one instance they would have to depend upon the deliveries conveyed over the wires, while in the other, when they stood face to face with each other, they could communicate by direct conversation. In the one case the method of communication is direct and simple, while in the other it is indirect, circuitous and complex. It can, therefore, be readily seen that in all cases where the approach is made in a direct, simple manner the probability of error is much less than in cases where the intellectual approach is less direct and more complicated. Hence in drawing conclusions as to the relative importance of the two mechanisms of consciousness, the a posterioristic and the a priori, it is necessary to bear in mind the comparative superiority of the one over the other as a means of cognition. It matters little that the intuitional faculty is not so well developed as the tuitional because it is but natural that inasm

relationship both to the phenomenal and the real; that in his psychic nature must reside the faculty of apprehending the real an

has traced out its dimensions the archeological evidences of which we may view in the space-mind itself; and with them he has established the manner of its appearance to the Thinker. In dimensions, three, and yet not three, but one, Space, the eternal progenitor of all forms and energies, having received the divine fiat in the beginning that thus far it should extend and no further, persists in faithful obedience to the law of its bei

he process of our thinking, we arrive at the inscrutable, the unknowable and the infinite, it is evident that our thought processes are dealing with a form of realism which is higher and beyond the possibilities of our loftiest thought-reaches. And in order to symbolize to itself this condition the intellect poses such terms as "inscrutable," "unknowable" and the "infinite" simply because that is the best it can do. Hence when it is said that space is infinite it is apparent that the mind recognizes that when it contemplates space it is dealing with something whose degree

notice of dispossessal in these premises; but however stubbornly fought the battle, however tenaciously held the position time will discover the weakening of the intellect's hand. Death for the intellect may ensue as a result

sciousness, by a mergence of the individual consciousness with the space-consciousness. In the ever-widening circle of the individual consciousness lesser realities give way to greater as the darkness recedes from the light-the lesser appearing in comparison with the greater, as the consciousness bro

realism of the kosmos; the vertical threads are the roots and stem of the phenomenal world; the design is our sensible world as it appears to the intellect. The life of the intellect has been spent in contemplating this design; while of the hands which wove the carpet, of the mind which directed the hands and of the spirit which vitalized all, it knows nothing nor indeed can it know anything. Where shall we say are those hands, that mind and that spirit which made the carpet possible and an actuality? In vain do we search among the remains, among the soft, glistening threads of the carpet or among the intricacies of the design. For they are not there. They have passed on. The intellect looks at the design or

every stage of realism there is a state of consciousness which answers to it completely and sufficiently. So both the state of consciousness and that of reality, manifesting at any given stage, seem to be complete and final for that stage. Realism or life and consciousness possess only a relative finality fashioned upon the necessities and requirements for any given state of being. Consciousness alone fixes the apparent limits of life; it also determines the state of our knowledge of life. And thus when the Thinker is confined to any stage of reality and congruent degree of consciousness it appears that what he there finds is ample for all his purposes. Accordingly he is convinced that that stage is the final consideration of his scope of motility. It is only when he is able to raise his consciousness to a point where he can contact higher re

it were allowed that the mass of the phenomena of the supersensuous world, lying in close proximity to the sensuous world, does present itself to the consciousness in a four-dimensional manner and that the phenomena of a still higher plane present themselves in a five or n-dimensional manner to that state of consciousness which may be congruent with them; because then we should be making allowances for the changes in phenomena and their mode of presentation to the consciousness which by no means implies a corresponding change in reality or life. All phenomena are fashioned by the intellect. The phenomen

es and orders that which is neither the phenomena of the various planes nor the consciousness; but which must be the substructural basis of both, remaining the same, unchanged and unchangeable. That is the thread of reality, the pa

ontrivance, which the intellect has devised in order that it may study from another angle the evanescent phenomena of the world of appearances. Having apparently exhausted the possibilities of motion in three dimensions, and being driven on to the acquirement of more picturesque views by the very necessity of its continued growth, it has betaken itself to another higher mountain peak, called "hyperspace" where with larger lenses and higher powered instruments it is beginning to scan the landscapes of a

ugh which he peers leads not outward, but backward and within to the habitation of the real of which he himself is a part. Men are deeply and well-nigh hopelessly concerned with appearances, with static views of life, with instantaneous exposures. Life, reality and all the eternal verities pass on and assume countless postures, attitudes, moods, tenses and nuances. The intellect is content to occupy itself with a single tense or mood. Indeed, it has no aptitude or power to consider more than one at a si

ial beings that could be perched upon the extremity of a needle point. It is a time when men's minds easily assume grotesque and hideous shapes and their thoughts become the embodiment of fantastic entities. The exclusive occupation of such minds becomes the fabrication of mathetic monstrosities which rapidly deliquesce upon the first approach of the real or the appearance of the first ray of intuition which may escape t