The Mystery of Space

s and Natu

of Space-On the Consubstantiality of Spatiality, Intellectuality, Materiality, Vitality and Kosmic Geometrism-Chaos-Theos-Kosm

f magnitudes in conceptual space. For its purposes four or n-co?rdinates are necessary and sufficient. Perceptual space is that form of extension in which the physical universe is recognized to have been created and in wh

of the essential nature of the thing symbolized. So long as knowledge of space is limited to the understanding of a symbol or symbols by which it is presented to the consciousness so long will it fall short of the comprehension of the essential nature of space. In vain have we sought in times past to understand space by studying relations, positions and the characteristics of forms in space; in vain h

e intrinsic being of forms, principles, forces and processes must embrace each other in the intimacies of direct cognition; the life which is consciousness and that life which is essential being, being coeval, co?rdinate and mutually responsive, must in so close a contact as here intimated reach an understanding of the realism shared by both. That is, the human consciousness, following in the wake of life and consisting of a specialized aspect of life itself, will, by such an intimate approach to the life-principle of forms, readily understand; for it has only to recognize a replica of itself in rendering its judgment. But it is not claimed that such a state of recognition by the consciousness of life itself can be attained at all by ordinary means, neither is it believed that it is the next stage in conscious evolution. However, it is not doubted but that such an exaltation of the consciousness is possible, yea practical; but the difficulties which beset the path of attainment in this direction are so great that it may as well be considered unattainable. The mere fact of these difficulties, however, only re-emphasizes the insufficiency of the intellectual method. The identification of consciousness with essential being is a procedure which cannot be accomplished by an act of will directly and immediately. B

As the thin crust of earth separates the stem, leaves and flowers from the roots so the limitations of man's consciousness separate the manifest from the unmanifest. Similarly, as when the surrounding earth is removed from the roots and they are laid bare revealing their continuity and unity with the

ce between the human intellect and the mind of the Logos. Nevertheless the outlying frontiers of man's consciousness gradually are being pushed farther and farther without. Every new idea gained, each new emotion indulged, each new conception conquered, and every mental foray which the Thinker make

it possible for objects to move freely from point to point cannot be denied and yet this fact has no bearing whatever upon the essential nature of space. The very fact of its appearan

is divided into two cardinal periods, namely, the chaogenic period during which primordial chaos is given its character and directive tendencies for the world age. It is a phase of duration wherein the fiat of kosmic order is promulgated, and consist of three stages, monopyknosis, duopyknosis, tripyknosis[24] gradually, insensibly, gradating into the fourth or quartopyknotic; the chaomorphogenic period is

volution an

which marks the perfection, the consummation of the evolutionary movement. These two cardinal periods of the evolutionary phase of duration and the two cardinal periods of the involutionary phase complete the kosmic age, the "Great Day of Brahma." The concentric circles, beginning with the dot and ending with the seven concentric circles, and designated as a, b, c, d, e, f, g, are representations of the

sextopyknotic and the septopyknotic; while the corresponding stages of evolution are referred to as, the physical, the sentient, mental, causative or spiritual, the triadic, duadic and monadic, indicating that the principle of physicality is succeeded by the principles of senti

The Genes

would be out of place in this book. Only the widest general outlines can be suggested here and it is believed that t

as a standard of reference, the entire length of the bridge which engages the antipodes into an eternal unity, something may be

vision simply but a symbolic one and represents fullness, completeness, entirety. The names given, namely, "monopyknotic, duopyknotic," etc., represent the symbolic characteristics of

of creation. The term pyknon being generic is applicable alike to a particle of matter, a state of being, a condition of existence, a process or a principle. The monopyknon is, accordingly, the primary aspect of the process of kosmic pyknosis. It is the archetype and therefore all inclusive and omnipotential. But whether regarded as a singularity or as a whole it should never be divorced in thought from the primal act of creation. It represents the first act of material differentiation in the being of the creative Logos on the plane of non-manifestation. It

present of the Now to the present of monopyknosis. So great is the design of the kosmos that the entity which is now man or the atom was started on its journey to this culmination at the break of the Great Kosmic Day when the omni-pregnant wheels of monopyknosis first began to turn. Duopyknons and tripyknons constitute the two remaini

ptopyknon is, therefore, a seven-principled form. It is both unitary and septenary-unitary in the sense that the seven are really one and septenary for the reason that each of the seven principles, in the course of evolution, becomes a separate process specially adapted to functioning upon its peculiar plane of matter. Thus it is seen that the utmost significance attaches to this septenary pyknosis of the kosmic plasm of life. T

he first stirrings of the kosmic plasm and contain the promise and potency of all that is to succeed them. There is one other stage, co?rdinate with these two, and that is the tripyknotic which completes the unmanifest trinity and constitutes the archetypal vehicle whence proceeds the manifested universe. The ensouling pri

e universe is to become in any "Great Day of Brahma" or any Great Kosmic Life Cycle. Its eldest born is SPACE, physiological and perceptual, and the latter is the eternal father-mother of the universe. Space is, therefore, the male-female principle of manifestation; in its kosmic womb all forms are created, developed, evolved and sustained. Into it again, at the close of the Great Day, all existences, forms and all princip

although the triple process outlined above may not be viewed except as a characterization of the plane of non-manifestation, and hence of the primordial activity of the Creative Logos, there is nothing in the symbolism to warrant the identification of this process in any way with the Logos in absolution. For on this view Absolute Being is, in a large measu

r that the Body of Being of the Unmanifest Logos, in a similar manner, is the basis and cause of all that is manifest or in existence; and yet it is more, it is essentially all that is and all that the all is to be in manifestation at any time throughout the immeasurable process of kosmogenesis. It is the Self of the Universe, the meta-self of t

ubtle identification of the manifest with the unmanifest. Out of their action and interaction the universe is made manifest and phenomenal and is thereby sustained. The reciprocity of action between these two kosmic polars, is the metamorphotic key to creation; it is the symbol of the procedure of Creative Will in the act of creating. It is the transitional proce

erent from the original spatial character when manifested through a diversity of forms by whose very inner constitution and exterior form the modifications are accomplished. All matter in the universe, all energy, and indeed, all manifestations or emanations of whatsoever character, hue, tone or quality are, in reality, His being and nothing but His being. There is, therefore, no form nor ensouling principle w

ng endowed with directive tendencies and stored with such dynamism as will persist throughout the Great Life Cycle in which they are to manifest. It is here that begins the movement of involution, the storing away of those elements and factors, no more and no less, that are to show forth on the upward path of evolution; it is here that matter begins to assume form; electrons, ions and atoms created, or, that those minute processes which on the evolutionary side are to culminate in these are originated. This is the metamorphotic stage. It is the laboratory of the universe wherein Fohat, the Creative Logos, prepares the materials out of which and in which the vast diversity of morphons or forms is created. Quartopyknosis, accordingly, is the first active step, on the plane of manifestation, which results in the appearance of perceptual space and consequently of physical matter itself as well as all the other grades of matter in the kosmos. Space, brought into existence by the act of the Creative Logos in imposing lim

ncy, infolding in the universal wherewithal that which is to become mental matter on the side of evolution. Just, as may be seen in the diagram, Figure 17, the quartopyknotic process symbolizes, on the involutionary side of the life current that which is to become on the evolutionary side, spiritual essence, so the quintopyknotic deposits the seeds of that which is to become mental

e individual minds to perceive it, before even the gods-solar, planetary, super-solar and super-planetary were in existence to take part in the matutinal ceremonials of creation's vast hour of stillness. The mind must accustom itself to go back of appearances, back of time, back of space itself and d

ualities of mind whether in man or in the planetary gods, whether in the moneron or the

in God." God did not create ideas; they are a part of God Himself; God did not create mind; it is a part of Himself; no kind of matter did He create; it is a veritable part of Himself and indissoluble from Himself. The great outstanding implication of this philosophy is that our consciousness of God is but a part of God's consciousness of Himself; our consciousness of self and the not-self is but God's consciou

intopyknotic process, it was produced, created and organized. The idea of space is, therefore, not derived from things in space nor from their relations in space. It sprang up with self-consciousness. As soon as the Thinker became conscious of himself he became aware of space. The very state of self-consciousness implies space. The self in man is a specialized aspect of space. Indeed, it is a projection of space. The moment the self can say: "I am," it also can complete the declaration by

imited or unlimited, related or isolated can be conceived except it be of things in space. And this is so, because mind and space are one. It is not so with our conception of time. Time is merely an aspect of consciousness in its limitation and does not inhere in the mind in the same manner that does space. In fact, it is not a part of the mind's nature as it ha

ously to identify itself with the life, feel what it feels and experience what it experiences and otherwise come into a conscious relationship with the root and source of life. Space-consciousness is a simple, direct cognitive process; while time-consciousness is a complex, and therefore, indirect process. The former cannot be analyzed. That is, no analysis is necessary to its sufficient comprehension; the latter must always be analyzed an

ess of space as a separate notion from the mind. Once the Thinker's consciousness has arisen to that state where it perceives its unity with space all sense of separateness is lost. Just as when two molecules of hydrogen uniting with one molecule of oxygen to form a new compound lose their identity in the new realization of unity, so does the consciousness when by the alchemy of psychogenesis it becomes identified with space, not only lose its identi

tter brought into existence by the reaction of Fohatic energy or the Will of the Creative Logos upon the substance of the quartopyknotic stage, is, symbolically speaking, more dens

is as have been observed to obtain upon the preceding planes of involution. Involution must necessarily precede evolution. That which has not been involved, enfolded or ensouled cannot be evolved or unfolded. Whatever potencies, powers and capabilities or qualities and characteristics that may appear at any time in the universe of life and form must have first been i

[26] condition wherein it embodies the fruitage of the entire scheme. The septopyknon, accordingly, is a seven-ply pyknon in which are embodied, in varying degrees of manifestation and phanerobiogenic (life-exhibiting) quality, the essentialities of all that has preceded on all planes and during all stages of space-genesis. That is to say-in the physical life of the universe is confined the essence of all the series of grades of life in the kosmos. In man's physical body are wrapped up all the glories attain

the qualities which spirituality is to show forth during the life of the kosmos. The quintopyknotic is the fifth stage and corresponds to the mental plane, embodying in itself all qualities of mentality in the universe and furnishing the basis and essence of that which is to become the kosmic mind in manifestation. The sextopyknotic is the sixth process and symbolizes the sixth stage which embodies all the characteristics and properties of emotional matter in the universe and is the basal element of the plastic essence of sentient existence in the kosmos. The septopyknotic is the seventh and final stage corresponding to t

the involutionary movement of the Great Life Wave. Then its metes and

be still more difficult to grant the claim that physical matter is also essentially a part of space. But this is the implication. And, therefore, it follows that all matter, all energy, all life and all mind wherever it may be found in the Great Space-Fo

's place be preserved in space it is because space, vital, dynamic, creative space, sustains it and from its gentle, yet eternally firm grasp there is no escape. All that the planets, suns and worlds are and all that they may ever become in this manvantara or world age have been derived from space, yea, are of the very essence of spatiality. If the chemist

es, septopyknosis, sextopyknosis, quintopyknosis, etc., until the end had been reached, meanwhile exhibiting in each plane the phenomena peculiar to the dissociative processes thereof. On this view space is a plenum of matter of varying degrees of intensity, ranging from the densest physical to the most tenuous an

case of the hyperspatiality of perceptual space is proved thereby. In other words, if the fourth dimension can be proved to be mentally construable it is also possible in perceptual space. But these hypotheses are not granted, and neither will they be acceptable to those minds who choose to take that view when it is known that there is a mark

es of matter. Thus by becoming conscious in the matter of all the planes one makes a certain definite approach to this ultimate state of con

forms, including nebul?, worlds, planets, suns, etc., of which Canopus, Jupiter, Fomalhaut and Sirius and our own sun are examples, giving direction and general tendence to their varied life-processes. Both these processes are concerned with the preparation of the field and its consequent fertilization in anticipation of its cultivation and harvest. These two constitute kosmic involution or the great life wave's passage on the downward arc of the Great World Egg or Circle. It is during the chaomorphogenic cycle that the constitution of the universe of manifestation is promulgated; when laws for its government during that manvantara are sketched out in the world of nascent spatiality; when the archetype of every im

y side of manifestation. In this aspect is included also every conceivable adaptation of the universal principle of life from the beginning of its movement to the end. The universe is now functioning in and progressing through the vicissitudes of this stage. That is, all the present observable adaptations which the life-pyknon or principle is making, has made or will make, are embraced within the scope of what is here designated as the morphogenetic aspect of evolution. (b) The second and last division o

heos-Kosmos. Kathekos would, therefore, symbolize the ultimate elaboration of Chaos into a well-ordered kosmos wherein are expressed all the possibilities which inhered in the archetypal plan of the Creative Logos or Theos and in which all had reached the ultimate perfection in the body of being of the Logos Himself. But the kathekotic plane is to be distinguished from the original Chaos-Theos-Kosmos represented as functionating upon the plane of non-manifestation during chaogeny. Kathekos symbolizes the perfected manifestations of the triune aspects of the Creative Logos through the perfected forms resulting from the labors of kosmic evolution, while Chaos-Theos-Kosmos symbolized, as a

an has ever dreamed of, and yet the latter's consciousness is undoubtedly being appulsed by the fingers of a new species of conceptualizations which, one day in the not too distant future, will arouse in it the faint hungerings after the realization of the real space-natu

ssistance in our efforts to comprehend the various connotations of the symbolism. Then, too, it is easily conceivable that under conditions where these elements, spatiality, intellectuality and materiality, are not only co-extensive but interpenetrative, there is no justification for the assumption that they must exist in layers or manifoldnesses or in discrete degrees, separated from one another as if they were constituted of different substances and occupied different spheres. For every single point in perceptual space is a focus for lines drawn through every conceivable grade of materiality, spatiality or intellectuality in the kosmos. And the same system of co?rdinates which is necessary and sufficient for the localization of a point in our space is also sufficient for the location of a point anywhere in the entire world of spatiality, intellectuality or spirituality. In fact, the external, visible worlds of materiality and spatiality are nothing more than the

ntellectuality, materiality and of spirituality. They constitute the basis of kosmic geometrism. With these all geometrical figures may be constructed; with them all magnit

esis is symbolized by the triangle, Chaos-Theos-Kosmos, the Unmanifest Trinity; the square emblematizes kosmic being in evolution; while the circle is the syncretism of all these and stands for the perfected kosmos, or the kosmos in process of perfection. Very truly did Plato remark: "God

-Kosmic

stone to space-realities, a mile-post on the path to the realization of a higher consciousness, the consciousness of the space-mind or kosmic consciousness. And may this not, after all, be the goal of the human intellect, now slightly distraught by the exuberances of youth and the joys of a new mental freedom? The work of the future mathematicians will be the destruction of the tumorous inconsistences to be found in the

ey have their bases in the real, objective world of facts however difficult it may be to establish their direct connection with it. As the gay, invisible sprites of phantom-land represent intelligent natural forces at work in the furtherance of the evolution of forms, so the

ves it its inner life and nature as well as nourishes its outer growth and development. In fact, we have seen that space and mind are one essentially and that they exist as aspects of the same thing, life. In whatever way, then, that the mind normally views space that is the natural way. All attempts to deviate

oped man and it will be found that everywhere and always, without variation or exception, the nature of each of these has been to express itself tridimensionally and naturally. There is not even the slightest sign of so much as a germinal appetence for the four-space; it would, therefore, seem almost a prostitution of mental faculty to divert mental energy into the seemingly useless channel of present-day metageometrical researches; yet, it must be admitted that even though the end sou

seize then upon the seriousness of reality just as the matured youth responds to the stern realities of life and manhood responsibilities. But no one can say that the toys of childhood are wholly useless; no one can say that the joys wh