CHAPTER X

THE MEDIA OF NEW PERCEPTIVE FACULTIES

The Spiritualization of Matter the End of Evolution--Sequence

and Design in the Evolution of Human Faculties--The Upspringing

Intuition--Evidences of Supernormal Powers of Perception and

the Possibility of Attainment--The Influence and Place of the

Pituitary Body and the Pineal Gland in the Evolution of Additional

Faculties--The Skeptical Attitude of Empirical Science and

the Need for a More Liberal Posture--The General Results of

Pituitarial Awakening Upon Man and the Theory of Knowledge.

Evolution is a continuous process and the primal impetus back of the

great on-flowing ocean of life acts infinitively. It is not terminated

when life has succeeded in perfecting a form for the perfection of

forms in themselves is not the end of vital activity. _The end of

evolution is the complete spiritualization of matter._ So that it does

not matter how perfect a form may be either subjectively or in its

adaptation to environments; it does not matter how faultless a medium

for the ensouling life it may be, there is ever the eternal necessity

that life must drive it back over the path of its genesis until it

shall be transmuted into pure spirit. Adaptation succeeds adaptation

and with each there is a change in the form and this process continues

until there is a more or less perfect congruence between form and

juxtaposed environmental conditions. But no sooner than agreement

has been attained under one set of conditions new conditions arise

and require a new setting, new adaptative movements. Thus there is a

continuous proceeding from stage to stage, going from the grossest to

the subtlest and most refined, always the form is being pushed onward

and upward by life. But adaptation is not undergone for the benefit

of the form, but more truly for the informing principle. It is the

progression of the life-element which constitutes the adaptation of

form to form and to their peculiar environs. The form is a tool or

instrument of life which it discards the moment it fails to respond

to its requirements. Thus forms are constantly being assumed and as

constantly being relinquished. But no effort of life is lost regardless

as to whether the action is performed in one or another form. The

totality of matter is perpetually being acted upon by the totality of

life. Every appulse of life against matter means an added push in the

direction of spiritualization. The totality of such appulses of life

against matter may seem infinitely small in the visible results which

they produce in the process of spiritualization; but with each there

is an eternal gain in that movement that shall end in the complete

transmutation of materiality into spirituality. This action of life in

metamorphosing matter, the nether pole of the great pair of opposites,

into spirituality, its copolar factor, in its outward, visible effects,

is what we vaguely call evolution. And such it is; for life is merely

unfolding that which it has enfolded. Matter, having been involved as a

phase of kosmic involution, is now being evolved.

In the genesis of the kosmos there appear to be three great undulations

in the universal current of life. The first of these prepares the

field by depositing that elemental essence which is to become the

world-plasm; the second precipitates the universum of materiality,

spatiality and intellectuality, not as we now know them, of course,

but as potencies; the third great undulation in the current of life

effects the endowment of the world-plasm with those tendencies that

are to build around themselves forms appropriate to their fulfillment.

This ensoulment of the world-plasm with tendencies and the consequent

segmentation of it into separate forms by these tendencies constitute

the primary stages of that procedure of life which results ultimately

in the up-raisement of matter and its final exaltation into pure

spirit. Hence, the entire mass of materiality is besieged on all sides

by the sum-total of life and the former is being raised slowly and

irresistibly to heights that are immeasurably more sublime than its

present degree of grossness.

It appears paradoxical, therefore, that life, although in all respects

vastly superior to matter, should become the apparent vassal of

materiality and give itself up to all the strict rules of imprisonment

which are imposed upon it by the properties and qualities which we

observe in matter. It seems so subject to every whim and fancy of

matter that one is inclined to think that matter and not life is the

chief designer of universal destiny. This is not a condition to be

wondered at so much, for the reason that this apparent vassalage, this

seeming enslavement of life by matter, is due to that superior and most

marvelous adaptability of life which it enjoys in contradistinction to

the relative unpliability of matter, and due also to the fact that life

is kinetic and matter, being a mere deposit of life, is static. Life is

mobility while matter is immobility and thus in possessing a greater

range of freedom is, of course, correspondingly superior; but in this

adaptation of itself to the labyrinthine cavities and multiformed

interstices in matter it exhibits but a seeming serfdom which is really

not a serfdom but a mastery. It is as if a man had taken lumber,

hardware and stone and built a house wherein he might dwell--life has

merely used matter, molded and fashioned it so as to make for itself

a medium, a dwelling-place wherein it operates, not as a slave but as

a master possessing unlimited freedom of motility. In the production

of a form life stamps upon it, once for all time, the path of its

engendering action. It leaves its finger-prints upon the mold which

it makes for itself. So that if we would know where life _has been_

or where it _is_ we should look for its finger-prints (organization);

we should observe the sinuosities which mark its pathway, remembering

always that it is life that has formed the intricacies and complexities

of the form into which it pours itself so accommodatingly in order that

it may raise that form, develop and transmute it into something higher

and better.

When we speak of _form_ it must not be understood thereby that

reference is made only to the gross physical form, but to the entire

range of vital assumptions or vehicles which life ensouls for purposes

of manifestation. This range we believe to cover the whole path of

kosmogenesis seriating from the densest to the most subtle. Our chief

concern, however, is the immediate effect which the totality of life's

operations will have upon humanity or the form which it ensouls as

the human organism. For it is impossible that humanity shall escape

either the general or the specific results of the exalting power which

life exerts over materiality and its appurtenances. It is, of course,

impossible here to go into the various implications of this general

forward movement of the universum of materiality or even to outline

briefly the divergent lines of operation into which a satisfactory

exposition of this view would naturally lead. And then to do so would

be inappropriate in a volume of this kind. So we shall have to be

content at this juncture to limit our study to a consideration of what

we believe to be some of the immediate indications of this vast and

most far-reaching phenomenon.

In the chapter on the "Genesis and Nature of Space" it is shown that

the material universe is engendered at the same time and by the same

movement or process as the universum of spatiality and intellectuality

and that as the passage from chaos to kosmos proceeds the function of

this movement is changed gradually from engenderment to exaltation

wherein materiality is transmuted into spirituality. It is, of

course, obvious that as materiality is exalted so are spatiality and

intellectuality; and that as the one becomes more and more refined,

capable of answering to higher and yet higher requirements so do

all the others. For, at work in all and through all of these, is

the current of life which pervades them, engendering, sustaining

and elevating as it proceeds. So that as matter has evolved added

characteristics and properties, each answering to a given need

and arising out of the necessities inhering in the stage at which

it appeared, so has the intellect evolved faculties to correspond

therewith. In other words, the evolution of faculties for the

expression of the human intellect has proceeded synchronously with

the evolution of material qualities. And whenever a new faculty or an

additional scope of motility is achieved by humanity there is always

found a set of kosmic conditions which answers thereto. The cardinal

principles of the doctrine of evolution are not, therefore, adverse to

the conclusion that the organs of sense-perception--hearing, touch,

sight, taste and smell--have not been endowed upon the human race or

attained by it at one time; but rather that each answering to a newly

acquired need and opening a wider scope of motility for the intellect

has been evolved separately and in due order. It would also seem that

the quality of consciousness, as it has been manifested in the various

stages of life through which it has passed, and especially the mineral,

vegetal and lower animal, has not always been of the same degree of

efficiency. Nor has it enjoyed the same kind of freedom which it now

enjoys in the highly evolved _genus homo_. It is equally apparent that

matter itself has not always been in possession of the same qualities

and characteristics which it now exhibits; but that it, too, has

gone through various stages of evolution bringing forward into each

new stage the transmuted results of each preceding one as a basis

for further evolution and expansion. The innumerable archæological

evidences which support this view make it unnecessary to do more than

state the facts, as they appear to be substantiated by indubitable

testimonies. Furthermore, it is believed that the outstanding

implications of these phenomena will not be successfully controverted

by those who are disinclined to see such implications in the

evolutionary process. In a previous chapter we have briefly sketched

the characteristics which mark the upspringing of a new faculty showing

how, at first, it appears as an abnormality which exhibits itself in

a very few individuals only, and that in a more or less indefinite

manner; and how later the number of individuals in which it appears

gradually increases, the definiteness of the faculty, at the same time,

appearing more marked; then, like a tidal wave, it recurs in a still

larger number of persons until, at last after a long period of time

usually several thousands of years, it becomes universal exhibiting

itself in every individual and appearing as a hereditary characteristic

of the entire human race. It is, therefore, not without assurance as to

the ultimate soundness of this view that we make the assertions which

follow this brief introduction.

It has already been stated that for a very obvious reason, namely,

the satisfaction of the needs of our present humanity, the intuition

is for the time dominated by the intellect and held in subjugation by

it so that all of man's external operations are governed and dictated

almost entirely by the intellectuality, allowing the intuition only

rare moments when it can come to the fore at all. This is the rule in

the evolution of faculties and characteristics. The higher faculty,

although potentially present in every way, is ever held in abeyance

while the lower is brought, under the rigors of its own evolution, to a

point where its joint operation with the higher may be executed with

the least possible friction and retardation as also with the greatest

possible coördination and coöperation. Accordingly, notwithstanding the

fact that materiality must possess in potentiality all the qualities

which it will at any time reveal, it is nevertheless necessary that

these qualities shall come forth gradually and in due order. Similarly,

humanity has come into possession of its various faculties of mind, and

powers of physiological functions, by insensible degrees, the higher

always being held in abeyance until the lower is fully developed.

Those faculties which are to bestow added powers, additional freedom

and a greater scope of motility are the ones which appear later than

those which are truly primitive in character. These facts have been

amply demonstrated by the science of embryology wherein it is shown

that _ontogeny_ is a recapitulation of _phylogeny_. That is, the

history of the development of the individual is a recapitulation of

the development of the species. Thus the various stages of development

through which the human embryo passes while _in utero_ are but a

repetition of similar stages through which the entire human species has

passed in its phylogenetic development. Wherefore, it is certain that

humanity has not attained, at one and the same time, all the powers of

mind and body which it now possesses; that the childhood of the human

race represented a time when it had but few faculties or organs of

sense-perception--indeed a time when the higher sense-organs of smell,

taste and sight were entirely lacking although residing in potentiality

therein.

It is undoubtedly true that the earth has passed through a similar

evolution with respect to its own material characteristics, that

its childhood was, in all points, analogous to the childhood of

humanity; that the air, earth and water were wholly absent, except in

potentiality, during the nebulous youth of its genesis. It is even

probable that there are at work to-day processes which in the future

shall culminate in the evolution of newer, higher and more complicately

organized species of plants, animals and minerals. Every year brings

fresh evidences that crystallize the conviction that the earth has been

the scene for the appearance of many strange orders of animal life.

Fossiliferous strata are continually yielding incontestable testimonies

of changing flora and fauna. We count the animal and vegetal life of

to-day as being more highly developed than that of any other previous

age, and it is well that this is so, for simplicity of organization and

primality of manifestation are always succeeded by complexity and a

greater scope of adaptability.

We have said that the whole of that movement of the intellect which

has brought forth the metageometrical creations of hyperspaces, the

curvature of space and its manifoldness together with the entire

assemblage of mathetic contrivances are merely the early evidences of

the appearance in the human race of a new faculty, a new medium of

perception whereby the Thinker shall acquire a still greater range of

motility than that now offered by the intellect. Attention has been

called also to the fact that this phenomenon has been manifested not

alone in the field of mathematics, but in art, religion, politics

and also in science in which we have only to witness the marvelous

strides already made in the discovery of radio-active substances,

the ROENTGEN, BECQUEREL, LEONARD and other kinds of rays. It Is quite

confidently believed that these forward movements in every branch of

intellectual pursuit, these combined efforts of the intellect, in

peering into the occult side of material things, are in response to the

evolutionary needs of the Thinker, and in addition, are the evidences,

and shall in time be the cause, of the development of an additional set

of faculties. Function, or the performance of acts, determines faculty

or the power of action and ultimately the organ itself. Thus the mere

wish to perform aroused by desire and vitalized by the will actually

terminates, in the course of time, in the genesis of a faculty, or the

power to perform. The constant upreaching yearnings of the Thinker

through his intellect for greater freedom and a larger scope of action,

the desire to peer into the mysteries of life and mind, the infantile

out-feelings of the mentality after some safer and surer basis for its

theory of knowledge cannot fail in producing not only the faculty or

power to satisfy these cravings but the very organ or medium by virtue

of which the satisfaction may be attained.

It is not strange that in mathematics the intellect should have found

first the clue to the existence of a higher sphere of intellectual

research wherein it might become the creator of the various entities

which peopled the new found domain; it is not strange that the

mathematician should, in this instance, have assumed the role of

the prophet proclaiming by various mathetic contrivances (although

unconsciously) that the human race is nearing that time when it shall

actually be able to function consciously in some higher sphere;

neither is it to be wondered at that the voice of the prophet is heard

and respected throughout the earth; for, indeed the mathematician is

a spokesman who, as a rule, is unmoved by sudden outbursts of passion

and ecstatic frenzies of emotions but calmly and dispassionately

verifies his conclusions, tests them for consistency and having found

them to satisfy the most rigorous mathetic requirements hesitates not

to propound them. For this cause humanity respects the mathematician,

and when he speaks listens to his voice. It is well, too, that this

is so; for the history of mathematics is clearly the history of the

development of the intellect. So exact a determinator of the quality

of intellectual efficiency is it that its reign may be said to be an

absolute monarchism whose lines of dominance extend to the minutest

desire or appetency. It has always been the guide of the intellect,

going before, as it were, blazing the trail, pushing back the frontiers

of the intellect's domain and clearing away the _debris_ so that the

intellect with its retinue of servitors might have an easy path of

progress.

Mathematics, however, has not the aptitude to serve the intuition as

it serves the intellect. So the path into which the intuition would

lead humanity the mathematician, because of his training and peculiar

functions, is unprepared to enter. It is for this reason that when

mathematics leads the intellect up to that point where it encounters

life it fails, it becomes confused and its dictatorship becomes a

mockery, its decrees remain unexecuted and futile. In taking this view

we have certainly no desire to offend the mathematician or to detract

from the glory of his monarchistic rulership over the intellectual

progress of the race; for, in truth, mathematics is the diadem of gold

wherewith man has crowned his intellect. Yet it is well, yea imperative

in the light of recent developments in the realm of hyperspace, that

a careful discrimination should be made as between the sphere of the

intellect and that to which the intuition shall attain.

The intuition, long held in abeyance until the intellect should be

fully crowned and reach the zenith of its powers, is now coming to the

front. It will be many centuries perhaps before it shall have grown to

such proportions as those already attained by the intellect; perhaps

a few thousand years may pass before the intuition shall have evolved

to that point where it may labor as coadjutor to the intellect; but

undoubtedly the time will come when it, too, shall reward the Thinker's

labors with that which shall be more precious than the crown of gold

which the intellect has won. Then, the intellect, grown old and

decrepit with years of reigning shall become dim and crystal-shaped and

finally pass into automatism or reflexive movements where without the

urge of volitional impulses it will perform with exactness, precision

and utter loyalty the tasks which it has learned so well to execute

in the days of its forgotten glory. Mankind will then be free. A new

freedom, wherein the erstwhile lightning flashes of intuition will

become fused into one glorious sheen of all-revealing light, shall come

to men and thus the race resplendent will walk the earth enshrined in

the majesty of divine powers attained as a result of millions of years

of aspiration.

That there are supersensuous realms so far above the range of our

senses as to be entirely beyond their ken needs now no proof or

argument; for the scientist has demonstrated, by the invention of

instruments of extreme delicacy and precision, that such a world does

really exist. Already we know of stars so distant that, though light

traverses in the brief space of an hour six hundred million miles,

they might have ceased to shine before the pyramids were built and

yet be visible to us in the skies. If the human eye were as sensitive

as the spectroscope many thousand tints and shades might be added to

the world of color; if they possessed the magnifying powers of the

microscope we should live in constant terror and awe of the monstrous

entities that teem in the water which we drink and in the air which

we breathe; and if our ears could detect the microphonic vibrations

which register in the delicate apparatus of some microphones the dead,

vacuum-stillness of nature's great silences would appear as a babel of

voices by the seaside. The sense of touch, responding to the same range

of vibrations as the micrometer, would reveal actually the interstices

between particles of the densest elements; and gold, silver, platinum

and mercury would seem but honeycombs of matter. But, to the

forward-looking there is no element of absurdity in the expectation

that all these senses shall, one day, be able to dispense with the

artificial aid of physical apparatus and perform, with even greater

precision and faithfulness, the task which they now perform so crudely

and ineffectively. There are without doubt vibrations of taste and

smell which are so far above the range of these senses that they have

no effect upon them whatsoever. Notwithstanding the fact, however, that

the galvanometer, microscope, the microphone, the spectroscope and the

telescope have extended thus the sphere of sense-knowledge there are

yet subtler vibrations to which these delicate instruments do not and

ought not be expected to respond. But to say, as do many empiricists,

that since these phenomena cannot be detected by scientific instruments

they do not, therefore, exist seems to be expecting too much of

material means as well as exposing oneself unnecessarily to criticism

on the grounds of extreme materialistic appetences.

There is indeed need of a more liberal attitude among men of science

towards the world of the unseen. Intolerance of the data which it

offers will for a time perhaps preserve the aloofness of scientific

dogmatism inviolate but there will most surely come a reaction against

the dogmatism of science and men will seek freedom and attain it

despite their fetters. Sir OLIVER LODGE, in his book, the _Survival

of Man_,[29] says: "Man's outlook upon the universe is entering upon

a new phase. Simultaneously with the beginning of a revolutionary

increase in his powers of physical locomotion--which will soon be

extended to a third dimension and no longer limited to a solid or

liquid surface--his power of reciprocal mental intercourse is also in

process of being enlarged; for there are signs that it will some day be

no longer limited to contemporary denizens of earth, but will permit a

utilization of knowledge and powers superior to his own, even to the

extent of ultimately attaining trustworthy information concerning other

conditions of existence."

[29] See pp. 338, 341.

It is the author's good fortune that he has for a period extending over

several years been able to verify the conclusions which Sir OLIVER

LODGE expresses in the above, and thus to satisfy his own mind that the

process by which man's mental powers are "being enlarged" is indeed

demonstrable by actual observation and experimental methods.

LODGE continues:

"The boundary between the two states--the known and the unknown,

is still substantial, but it is wearing thin in places, and like

excavators engaged in boring a tunnel from opposite ends amid the

roar of water and other noises, we are beginning to hear now and

again the strokes of the pick-axes of our comrades on the other

side."

CAMILLE FLAMMARION[30] cites 436 cases of psychic manifestations

examined by himself and which establish beyond any reasonable doubt

that there are certain perceptive faculties, namely, clairvoyance and

clairaudience, that crop out in certain individuals, sometimes in

abnormal conditions and sometimes normally, the very unusual character

of which proves their rudimentary nature and the potency of their

maturescence in the humanity of the future. Among the cases cited by

FLAMMARION are 186 instances of manifestations from the dying received

by persons who were awake; 70 cases were manifestations received by

persons asleep; 57 were observations of direct transmission of thought

without the aid of sight, hearing or touch or other physical means; 49

were cases of sight at a distance or clairvoyance by persons awake,

in dreams or in somnambulism and 74 cases of premonitory dreams or

predictions of the future. Indeed, there are few persons now living

who have not had similar experiences, if not exactly like these, of

the same nature. These examples, of course, may be greatly multiplied

in every country in the world, and it is unnecessary to enumerate

them further; for, when once the existence of such faculties has been

demonstrated in persons, either in a normal or an abnormal condition,

their presence can no longer be questioned by the fair-minded. It is,

then, only a question of evolution before they will appear in the

normal way and their universalization, as transmissible characters, be

an accomplished fact. When we are brought face to face with this sort

of phenomenon which seems to be increasing rapidly the conclusion is

inevitably forced upon us that since evolution must be a continuous

process and matter destined to yield higher and more refined powers and

humanity to come into a far more extensive scope of motility because

of the opening avenues of knowledge, it is not impossible that these

acuter senses, these new faculties are now existing in the human

race in a rudimentary stage and are designed to become the universal

possession of all. That this is to be the almost immediate outcome

of the perpetual exalting power which life exercises not alone over

materiality but over human organs and faculties as well, seems to be

the one big, outstanding implication of the evolutionary process. The

presence of such functions as the ability to sense the invisible and

the inaudible, to answer to vibrations far subtler than anything in the

scope of our external sense-organs, certainly indicates the existence

of rudimentary faculties which make these functions possible. _Back

of these vague, indefinite functions, back of every supernormal or

abnormal manifestation of man's mentality and back of all that class of

phenomena which take their rise out of supersensuous areas must lie,

in ever increasing potency, faculties and organs, however rudimentary,

which are the source of these manifestations._ Life, that ineluctable

agent of creation, which is incessantly pushing outward the confines

of the intellect's scope of motility, never wearying, never tiring

nor sleeping, has long ago, in the dim and distant past of man's

evolution, laid the foundations; and in fact, with one stroke of its

creative hand, has molded the organs which are to become the active

media of these new faculties. And now, these incipient demonstrations,

these infantile struggles which we see now and again outputting from

them, are but the specializing processes through which, in their later

development, these organs are proceeding. These are the outward signs

which should tell us that life is breaking up these organs into special

parts, assigning to each a certain division of labor and making of

each a perfect coördinate of all the others. It is, by these very

dispread exhibitions, cutting up, specializing and by slow degrees

determining the function, character and general tendence of the organs

of expression wherewith these manifestations shall be centralized and

put into effective operation. In doing this, it is but following its

accustomed procedure, the procedure which it adopted when it produced

the eye, the ear, the heart and the spleen. We shall, therefore, gauge

our understanding of the purport and end of evolution; in fact, we

shall determine our exact intellectual comprehension of life itself, by

the attitude which we adopt towards it and the mode of its appearance.

Much depends, accordingly, upon the posture which we assume towards

life--whether we shall say the totality of life's creative powers has

been dissipated in the bringing of the human body to its present degree

of perfection; whether we shall say that it is neither necessary nor

possible for life to produce other organs and faculties which shall

respond to the unseen world about us revealing its glories in a way

far more perfect than do our external sense-organs reveal the wonders

of the world of sensation; or, whether we shall conclude from these

most palpable evidences that life has yet other powers and faculties

which it designs to bestow upon the human mind and other organs and

capabilities with which it shall endow the human body so that man,

in his evolution, shall be enabled to rise to still higher spheres

while yet incarnate. There may be, and undoubtedly are, those who,

for various reasons prefer to take the former positions and there are

certainly those who like LODGE, FLAMMARION, HUDSON, CROOKES and a host

of others, preferring the latter view, would rather believe in the

strength of the great mass of corroborative testimonies that we are

even to-day in the midst of the matutinal hours of a newer, a better

and a far more efficient era of human evolution than any through which

we have hitherto come.

[30] See _Unknown_, p. 485, et. seq.

Already, recent scientific investigations and the results obtained

therefrom have begun to turn the attention of medical authorities to

the activities of two very small organs situated in the mid-brain and

known as the _pineal gland_ and the _pituitary body_. These organs,

and especially the _pineal gland_ hitherto supposed to be a vestige

of the past, are now beginning to be recognized as rudimentary organs

belonging to the future evolution of humanity. Dr. CHARLES DE M.

SAJOUS, who is an authority on the _pituitary body_, believes that it

has no active internal secretions but is an "epithelio-nervous organ"

which controls, through nerves leading to the adrenals and thyroid

bone, the processes of general oxygenation, metabolism and nutrition.

Little is known of the functions of the pineal gland except that it is

an ovoid, reddish organ attached to the posterior cerebral commissure

projecting downward and backward between the anterior pair of the

_corpora quadrigemina_. It is otherwise known as the "_conarium_" the

"_pinus_" or "_epiphysis_." Situated at the base of the brain, it

is held in position by a fold of the _pia mater_ while its base is

connected with the cerebrum by two pedicles. It contains amylaceous

and gritty, calcareous particles constituting the brain sand. There

are, however, marked structural resemblances between the _pineal

gland_ and the _pituitary body_ and their formation is perhaps the

most interesting feature of the development of the _thalamencephalon_

or mid-brain. The _hypophysis cerebri_ or _pituitary body_ is a small,

ovoid, pale, reddish mass varying in weight from five to ten grains

and situated at the basal extremity of the brain in a depression of

the cranium known as the _sella turcica_, a configuration very much

like a Turkish saddle in shape. It is a composite, ductless gland and

consists of two divisions, an anterior and a posterior, connected

by an intermedial portion--all of which are attached to the base of

the cerebrum by the _infundibulum_. The anterior lobe is larger than

the posterior and very vascular, springing in its development from

the buccal cavity of the embryo; the posterior lobe is situated in

a depression of the anterior and is a brain-process. The _pituitary

body_ itself is lodged in a cavity of the _sphenoid_ bone called the

_pituitary fossa_. This is a most remarkable position, for the reason

that the _sphenoid, or wedge-shaped_, bone which lies at the base of

the skull articulates from behind with the occipital and in front with

the _frontal_ and _ethmoid_ bones and by lateral processes with the

_frontal_, _parietal_ and _temporal_ bones. From this position it binds

together all the bones of the cranium, and moreover, articulates with

many bones of the face. It is upon the upper surface of the _sphenoid_

bone which occupies such a prominent and commanding position in the

cranium, in a deep depression, that the _pituitary gland_ is located.

Each nasal chamber is lined by a mucous membrane called the _pituitary_

or _Schneiderian_. This membrane is prolonged into the meatuses and air

sinuses which open into the nasal chambers. The _pituitary_ membrane is

thick and soft and diminishes the size of the meatuses and air sinuses.

It is covered by a ciliated columnar epithelium and contains numerous

racemose glands for the secretion of mucous or _pituita_. It is also

vascular and the veins which ramify it have a plexiform or net-work

like arrangement. It divides into two membranes--a respiratory, which

is concerned in breathing, and an olfactory region. The respiratory

region corresponds to the floor of the nose, to the inferior turbinated

bone and to the lower third of the nasal septum. The olfactory region

is the seat and distribution of the olfactory nerve and corresponds

to the base of the nose, to the superior and middle turbinals and the

upper two-thirds of the nasal septum.

Recent developments prove that this gland has a profound influence

over the animal economy. It is believed by some that the _pituitary

body_ actually destroys certain substances which have a toxic influence

on the nervous system; others believe that it secretes material

media for the proper action of the trophic or nutritive apparatus;

still others believe that it influences blood-pressure. It is known,

however, from experimentation, that its removal in dogs, cats, mice

and guinea pigs causes a fall of temperature, lassitude, muscular

twitchings, dyspnoea or difficult breathing, and even speedy death.

Hypertrophy of the gland is directly associated with certain diseases,

such as _giantism_ and _acromegaly_. The latter is a disease which

causes a general enlargement of the bones of the head, feet and hands,

usually occurring between the ages of twenty and forty years, and most

frequently in females. The fact that these diseases are so closely

associated with a hypertrophic condition of the pituitary gland has led

to the conclusion that perhaps the giants or Cyclops of ancient times

were cases of _giantism_ or _acromegaly_. This view, while interesting

from the standpoint of the functions of the _pituitary_ gland, is not

necessarily a correct one; for the age of giants, when men attained

to a much larger stature than at present, can be accounted for on

other grounds, namely; that the early mesozoic man, on account of his

having to live among animals, trees and other vegetation of such huge

size, had naturally to be fitted with a frame proportional to other

animals in order that he might successfully cope with his environing

conditions. Nature thus wisely fitted him for the conditions which she

had prepared for the scenes of his life.

The facts adduced in the foregoing description are purely empirical

and may be verified by any who seek to establish their correctness or

incorrectness. But we are about to introduce a species of testimony

which while it may also be verified will not be found so easy of

verification as the above-mentioned physiological facts, and not by

the same means; yet they are nevertheless deserving of a place here.

It is the liberal attitude that we must adopt towards all phenomena,

excluding none that give promise of the widening and deepening of

our knowledge and an explanation of much that has seemed heretofore

unaccountable.

We have noted how subtle is the physical connection between these two

bodies, the _pineal gland_ and the _pituitary body_; we have seen how

profound is the effect which the latter has been demonstrated, in a

measure, to have over the entire bodily economy; but there is even

other testimony to the effect that those gifted with the inner vision

can observe the "pulsating aura" in each body, a movement which is not

unlike the pulsations of the heart and which never ceases throughout

life. In the development of clairvoyance it is known that this motion

becomes intensified, the auric vibrations becoming stronger and more

pronounced. The _pituitary body_ is the _energizer_ of the _pineal

gland_ and, as its pulsating arc rises more and more until it contacts

the _pineal gland_, it awakens and arouses it into a renewed activity

in much the same manner as current electricity excites nervous tissue.

When the _pineal gland_ is thus aroused clairvoyant perception is

said to become possible. These are facts which cannot be proved by

the materialistic man of science nor can they be demonstrated to the

layman who has to depend alone upon sense-deliveries for his knowledge.

This is true for the reason that, in the first place, it is necessary

that he shall either feel in his own mid-brain the energizing activity

of these two organs and have his entire nerve-body shaken from crown

to toe by the down rushing currents of that subtle energy with which

the _pituitary body_ floods it or be himself the perceiver of its

activities. Nevertheless attention is here called to these phenomena

and the conclusions drawn therefrom are offered as a means of denoting

the probable line of investigations which will establish the directions

which we should pursue and the source whence we shall find outcropping

the new faculties and their organs of expression.

We confess to a knowledge of the fact that men of empirical science

have long maintained a rather skeptical, if not contemptuous, attitude

towards all these phenomena but it is also felt that there is far more

of discredit in their attitude than of credit; for, in so doing, they

have voluntarily adopted measures by means of which the knowledge

that they so eagerly seek is shut out from their attainment. In vain,

then, is appeal made to the intellect to remove the barriers which it

unconsciously interposes between itself and the goal of its pursuit;

in vain do we appeal to the materialist to give ear to testimony the

data of which cannot be made amenable to his knife and scalpel neither

to the microscope nor microphone; in sheer vanity is he adjured to

look _within_--into the interior of life, of mind and the things which

he handles with his instruments--for the answers to his queries, for

the path which leads into the wake of life and consciousness. Because

his utter loyalty and devotion to the _modus vivendi_ of the intellect

will not permit this; but, after all, it is not wholly wise to allure

him away unbetimes from his search after truth through superficialities

nor to inveigle him into giving up his tenacious prosecution of the

physically determinable. We would not have it so; for, perchance, he,

too, one fine day, in the quiet of his laboratory shall come upon

the data which may substantiate in his own mind the long settled

conclusions of the occultist who, frequently and not without cause,

grows impatient at the scientist's obstinate delay. These two workers,

the empiricist and the occultist, must ultimately come together as

collaborators--the one working upon the form, the vehicle, physical

matter and the other seeking to understand the life, the interior

forces which produce, the creative element. They cannot remain always

aloof from one another; for they, too, are as men digging a tunnel from

opposite ends. Finally, the partition will break and thus will dawn a

new day for the knowledge of humanity and men will see the rationale,

the truth and good sense of coöperation in this respect.

It can be said with confidence that whatever in the future may be

learned as to the physiologic functions of the _pituitary body_ and

the _pineal gland_, it suffices to know that it is life which they

express and that, too, in a far superior manner than any of the other

sense organs. The _modus_ of these two glands differs in a very

marked way from that of the organs of sight, hearing, taste, smell and

feeling. For these latter are designed for contact with the external,

objective world of sensations, their growth and evolution being

dependent upon stimuli received from without while with the former the

case is far different, in fact, just the opposite. The mode of life

of the _pituitary body_ and the _pineal gland_, instead of receiving

sustenance and impetus from external stimuli, is rather dependent

upon impacts received from the Thinker's own consciousness and made

to impinge upon them by an exclusively interior process. Situated in

the mid-brain, safely secluded from all external interference, they

are naturally limited to stimuli which come from within, or it may

be said, they are responsive to excitations that are more spiritual

than those which come through the external sense-organs. If, as has

been said they control the internal processes of metabolism (anabolism

and katabolism), oxygenation, nutrition, and other important internal

movements, none of which can be said to be under the control of the

intellect, is it not, therefore, justly assumed that their response

is directed towards stimuli which arise interiorly or upon a plane

higher than the intellectual? It is a matter of scientific knowledge

that those persons gifted with clairvoyance, and commonly known as

"sensitives" are far more responsive to nervous excitation than those

who are not so gifted. This would seem to imply that, on account of

the superactivity of these two organs, the entire nerve-body has, in

consequence, become more delicately and subtly organized. They seem

to act as a switchboard for the regulation of the flow of the current

of life through the body. Not only do they come more nearly to an

adequate expression of the physiologic function of life, but, as their

energization means an enlargement of the scope of perception by giving

the Thinker's active consciousness access to hitherto unapproachable

realities and by penetrating the outer mask which life ensouls and also

laying bare a domain of unlimited knowledge the manifestation of which

is far more real than anything the senses can disclose, it is evident

that they constitute, in their collaborative functions, a more highly

adaptable medium for the expression of the Thinker's consciousness. And

if so, for the kosmic consciousness which is the source of all forms of

consciousness, they furnish a specializing and _adaptizing_ agency.

Now, in all those cases of inspirations, revelations, telepathic

communications, clairaudience, clairvoyance, dreams, visions, etc.,

wherein the Thinker is enabled to perceive facts and verities which

are then presented to his consciousness in a manner clearly without

the province of the common sense-organs, it must be apparent that

these manifestations are apprehended by a perceptual mechanism which

is entirely independent of external sense presentations but which is

an interior and subtler form of psychic activity. Sounds which are

heard by so-called "sensitives" and objects which are perceived by eyes

that are keener than those organs said to have been evolved from the

"medusa" cannot be heard by other persons nor perceived by them in any

way. Thus it would seem that there are inner organs of perception which

respond to these finer vibrations and which enable the person so gifted

to apprehend them.

There are those who, presumably basing their assertions upon actual

observation and knowledge, unqualifiedly assert that in order "to

gain contact with the inner worlds all that remains to be done is the

awakening of the _pituitary body_ and the _pineal gland_. When this

is accomplished man will again possess the faculty of perception in

the higher worlds, but on a grander scale than formerly (when humanity

was in its infancy and exercised a lower form of psychic power only);

because it will be in connection with the voluntary nervous system, and

therefore, under the control of the will. Through this inner perceptive

faculty all avenues of knowledge will be opened to him and he will

have at his service a means of acquiring information compared with

which all other methods of investigation are but child's play."[31]

It is the lack of this ability to see, with our physical eyes, as it

were, by the "Roentgen rays," to penetrate the inwardness of things

that has baffled and confounded men for so long a time and which has

eventually led certain mathematicians and others to conjecture such

strange, and in many cases, illogical possibilities for the denizens

of four-space. This inability together with the desire to fathom the

innermost complexities of solids and to handle, albeit with unholy

hands, the supersensuous, the mysterious and the unapproachable

identity of "things-in-themselves" have induced the more zealous among

them to contrive some kind of hypothesis which would, at least, offer

an explanation of these phenomena. It has driven them to wrestle

with metaphysical possibilities in a vain endeavor to grasp that

which, _ignis-fatuus_ like, ever evades their slightest intellectual

approach. But why this prolonged struggle, why this intellectual

maneuvering and sophistry? "We can calculate, compute, excogitate,"

says PAUL CARUS,[32] "and describe all the characteristics of

four-dimensional space, so long as we remain in the realm of abstract

thought and do not venture to make use of our motility and execute

our plans in an actualized construction of motion; but as soon as we

make an _a priori_ construction of the scope of our motility, we find

out the incompatibility of the whole scheme." Thus mathematicians are

forced to relinquish all hopes of transforming the world of life into

a sort of four-space dwelling place where everything is done according

to the laws of mathematics. But whether they shall accept it or not

there is a wider, truer and more rational view which recognizes all

metageometrical investigations, as well as all kindred phenomena, as

universal evidences indeed, as the very causes which, in the future

humanity, will actually awaken and cause to be accelerated in their

development these little inner sense-organs, the _pineal gland_ and the

_pituitary body_, whose perfect development promises to provide for

the Thinker's consciousness an avenue of expression such as humanity

has possessed never before. And too, it is not without full knowledge

of the fact that it has been customary, among certain scientists or

perhaps all of them, to regard these bodies, at least the _pineal

gland_, as vestigal organs belonging to the past of human evolution,

that we make these assertions. Yet, as man proceeds in the perfection

of mechanical science, in the development of instruments of precision

that aid his external senses, responds more and more to the subtle

vibrations teeming everywhere in the atmosphere about him, and comes,

in the course of time, naturally to possess a more sensitively keyed

nervous mechanism, a finer body and higher spiritual aspirations,

there will be a corresponding widening of his scope of vision and the

attainment of larger powers of perception which must inevitably, in the

very nature of things, tend towards a deeper and truer knowledge.

[31] _Rosicrucian Cosmo-Conception_, p. 477, MAX HEINDEL.

[32] FOUNDATIONS OF MATHEMATICS, p. 90.

In view of the foregoing, it is believed that the general results of

this pituitarial awakening which may be expected as humanity continues

to evolve should be seen in the marked effects which will be wrought

in the entire metabolistic area of the human body whereby a gradual

intensification and sensitization of the whole neural mechanism

will raise the peculiar efficiency of all the senses whether purely

physiologic or psychic. For there are undoubtedly notes so delicate in

their intensity that they transcend the grasp of the audital nerves;

scents and fragrances so subtle in their excelling purity that it is

beyond the powers of our present olfactorial contrivances to detect

them; colors and other external stimuli so sublimely supersensuous that

a nervous mechanism perhaps ten-fold more delicate and responsive than

ours is required to apprehend them. All these, and more than at present

is conceivable, will come, with the aid of pituitarial stimulation,

within the purview of a more highly developed humanity of the future.

And because mathematics have led a movement into the very camp of

the intellectuals--logic-bound and tethered by the severest rigors

of mathesis--whereby the intolerant intellect has been compelled,

by rules of its own making, to recognize the existence of the

supersensuous, and by looking into the glaring light of the sun of the

intuitable to gain strength of vision and boldness to press forward,

a great and far-reaching service has been wrought for humanity. And

in the tower of hyperspace mathematics have erected a monument to the

intellect which, as long as the human race remains, will mark the great

turning point in man's path to the highest life.

What if it were possible that the scientist, when he had carried

instruments to their utmost precision and penetration, should suddenly,

or otherwise, be endowed with a clear-perceptivity of sight, hearing

and smell, so that he could with his own powers of vision, feeling and

hearing take up the task where the microscope, the microphone and the

micrometer left off and delve into depths far too unfathomable for his

appliances, perceiving the innermost realities of things and processes?

What if it were possible for him, with these added powers, to see and

examine without the aid of the magnifying lens the electron, the atom

and the molecule? What if the cell, the bacterium, and other invisible

forms of life would then deliver up their secrets to his knowing mind?

What if he could sense with his own inner vision, the ultra-violet and

the infra-red rays; what indeed, if spirit itself, the innermost sheath

of life, should be visible and palpable to him and he could note the

internal processes, the action and movements of the infinitesimals

of life? Think you not that such direct contact, such immediate and

incontrovertible knowledge would be far superior to any advantage which

his manufactured devices now bestow? It is even so.

Thus will react upon man's perceptive apparatus the flood of light

which the awakened intuition will shed upon them and thus will man rise

higher, driven on by the current of life with the mass of materiality,

to a point of complete spiritualization and take additional steps in

that direction which leads to Raja Yoga or the Royal Union with the

divine life of the universe.

Before this step is taken, however, and before the passage from

mechanics to biogenetics is made, as made it must be, man must win a

complete mastery over matter. But this he will do; for more and more

he is learning to put all those forms of labor which are so exacting

as to leave him no time for the development of his higher powers into

the hands of machinery. He will not be free until he has done this

well-nigh completely. This is the task of the intellect and with it

man must win his way to these higher faculties which are destined to

succeed the intellect whereupon he will be ushered out of a life bound

and restricted by mechanics to a life of unimaginable freedom, the

_intuitive life_.

The outcome of these new faculties of perception and the development of

the intuition will be the springing up of a new species of art that,

turning away from appearances and sinking beneath or rising above,

superficialities, will seek to portray in newly found colors, the

plastic essence of things so that we shall have an art which pertains

to the real, superseding that which pertains to the phenomenal.

Language and the need of it will pass away; for man will have outgrown

the use of signs and symbols in his communion with his fellows and will

use the language of the intuition--direct and instantaneous cognition.

Philosophy will be regenerated, re-created. Speculation will give

way to truth and there shall be but one philosophy and that shall be

the _knowledge of the real_. Mathematics, the royal insignia of the

intellectual life, because it can deal only with immobilities, with

segments and parts and has no aptitude for the continuous flow, will

yield its kingdom to a higher form of kinetics which will serve the

intuitive faculty as mathematics now serve the intellect. Science will

then be no longer empirical in its method; but a system of direct and

incontrovertible truths. Religion will rise to meet these changes which

will come in the path of human evolution; and faith will surrender its

place to knowledge. Ethics, recast in a new mold, will deal with the

new aspect of man's relation to his fellowmen. Man, for whose highest

good these ultimate changes will come, will be a new creature, a higher

and better man; and humanity shall evolve a new race. There shall,

indeed, be "a new heaven and a new earth."

THE END.

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Vol. XIII, pp. 462-465.

Vol. XIV (new series), pp. 711-712, G. B. HALSTED.

Vol. XIX, pp. 401-413.

Vol. XX, pp. 353-456, JOSIAH ROYCE.

Vol. XXII, pp. 270-271.

Vol. XXXV, No. 906 (1912).

Vol. XXXVII, pp. 885, et seq., C. J. KEYSER, on _Concerning the

Figure of the Universe of Space_.

SCIENCE ET L'HYPOTHESE, R. POINCARÉ.

SCIENTIFIC AMERICAN SUPPLEMENT:

Vol. LXVI, pp. 14-16 (1908).

SCIENTIFIC ROMANCES, C. H. HINTON.

THOUGHT, NEW ERA OF, C. H. HINTON.

WESTMINSTER REVIEW:

Vol. CLII, pp. 675, et seq.

ZOLLNER, J. C. F., _On Space of Four Dimensions_:

_Quar. Jour. of Science_, Vol. VIII (1878), pp. 227-237.

INDEX

A

Abeyance, higher faculties held in, until lower are fully developed, 334

-- intuition kept in, 338, _ff_

Ability, to sense the inaudible and the invisible, 342

Absolute, no room for the, 101

Abstract thought, invigorating power of, 33, 40

Abstractions, realizing, 144, 294

Absurdity, analysis inevitably ends in an, 319-20

Acrobatics, mathetic, 146

Acromegaly, 347

Action, automatic, of the intellect, 253-4

-- engendering, of life on the form, 330

Activities, space, as physical and chemical phenomena, 229-30

Actualities of the physical world pushed over into the conceptual, 119

Actuality imperceptible to the intellect, 126

Adaptability of life, 330

-- -- mathematical laws, 37-39

Adaptation, purpose of, 327-8

Adaptations made by an organism, 162

Additional freedom bestowed by higher faculties, 334

Affinity, zones of, 22, 124

Agency, interpretative, intellect as an, 166-7

Agent, ego as an, of the Thinker, 243, _ff_

-- engendering, life as an, 331

-- of creation, life as an, 343

Ahmes, an Egyptian priest, 44

Alchemy of psychogenesis, 225

Alcohols, eight different, from one formula, 155

Algebraic quantities and space, 125-7

Allowability of the rules of logic, 163

Aloofness, the, of scientific dogmatism, 340

Alphabet of space-genesis, 237

-- the geometric, 193

Amenability of mind to the laws of evolution, 28-31

Analogies, use of, to popularize the four-space, 128-9

Analogy, difference between two processes illustrated by, 74

Analysis incapable of dealing with life, 319

-- the manifold, the fiat of, 77

Analyst and the manufacture of the space-manifold, 77

-- disregards the conformity of the nature of things, 84

Analytics and the mechanical origin of the universe, 40-1

-- perisophical nature of, 320, _ff_

-- the four-space, a curiosity of, 40

Anchorage, fourth dimension denied, 265

Angularity of consciousness, 120

Answer of the senses to new needs, 332

-- the, of consciousness to realism, 97

Anti-Euclidean geometry, 69

Apotheosis of the definition, 78

Apparatus, man's perceptive, 357

Apparent vassalage of life, 329-30

Appearance, dynamic, space as, 104-7

Appetences, materialistic, of empiricists, 340

Appulses of life against matter, 328

Appurtenances of materiality, 331

_A priori_, 185, _ff_

-- -- knowledge, 110-5

Aprioriness, 112, 116

Apriority, the principle of, 113, 223

Arbitrariness of the common mensurative quantities, 41

Archeological evidences, 332

Archimedes, 70

Aristotle, 322

Arrangement of the contents of the kosmos, 317-8

Art and the criterion of truth, 323

-- -- -- higher consciousness, 181

-- evidences of new faculties in the field of, 335

Assemblage of mathetic contrivances, 335

Assumptions, category of, 189

-- procedure based upon, disadvantages of, 163

At-one-ment, 224, 252, 270

-- defined as the end of evolutionary activity, 1

Attachment of the consciousness to the order of becoming, 305

Attainment, the difficulty of, by the intellectual method, 206

-- of space-consciousness, 225

Attitude, the need of a more liberal, 340

-- towards things spatial, 306

Audital nerves, notes that transcend the grasp of, 355

Aura, pulsating, 348

Automatism of the intellect, 253, _ff_; 338

Avenues of knowledge opened to inner perceptive faculties, 353

Awakening of the faculty of awareness in a new domain, 90

-- -- -- pituitary body and the pineal gland, 353

-- pituitarial, general results of, 355-8

Awareness, a determinant of conception, 120

-- as a gauge of the existence of things, 161-202

-- degrees of, 165

-- hyperspace, a symbol of a more extensive, 180

-- progress in, 171

-- Thinker's sphere of, 274, 283

B

Baltzer, 66

Barrier, the, to the Thinker's certitude, 186-8

Barriers, freedom determined by absence of, 280

Becoming, endless labyrinth of, 220

-- the kosmos, in a state of, 265

-- the order of, 305

Becomings, infinity of, 234

Becquerel rays, 336

Being, identification of consciousness with, 205

-- kathekotic, 210

Being, the interiority of, 290

-- the numericity of, 309

-- the range of, co-extensive with reality, 168

Beings, discarnate, 154

Beltrami, Eugenio, 1-2, 63-5, 66-7

-- -- and the manifold, 317

-- -- and the pseudosphere, 64-5

Besiegement of matter by life, 329-30

Bessel, on geometry as incomplete, 58

Bewilderment, new realities cause, 169-70

-- of the mind, 182

Biogenetics, passage from mechanics to, 357

-- turning to, from mechanics, 322

Birth, as a fourth dimensional process, 159

Blind men and the elephant, 257

Bolyai, Janos, 2-3, 46, 60, 66, 83, 87

Boundaries of a hypercube, 136-8

Brain, the physics of, 292

Brain-consciousness, 184, 186

-- standards of, 190

Brotherhood, and the tendencies of the Thinker's consciousness, 301

-- the keynote of the intuition, 252

Bulwarks, the formal, of geometry, 77-9

C

Carpet, the sensible world as a, 196

Carus, Paul, on four-dimensional space, 254

-- -- on metageometricians, 102

-- -- on space, 110

-- -- on the representation of the tesseract, 136-7

Cayley, 3-4, 54-5, 66-7

Cell-activity as a performance _a priori_, 114

Cell-colony, 250, 301

Cell-consciousness as an aposterioristic phenomenon, 185

Centers, pyknotic, 232

Certainty, geometric, the basis of, 77-8

-- of mathetic conclusions, provisional, 37

Chaogenic period of involution, 208, _ff_

Chaogeny, 231, 233

-- the evolution of chaos into order, 4

-- the laboratory of, 193

Chaomorphogeny, defined, 4, 231-2

Chaos, as egg-plasm, 265

-- duration of, 268

-- movement of life in, 307

-- shores of, 307

Chaos-geometricity, 307

-- -intellectuality, 307

-- -materiality, 307

-- -spatiality, 307

-- -Theos-Kosmos, 215, 233-4, 237

-- -- -- a triglyph symbolizing kathekos, 11-2

Character of the universe, fixed by consciousness, 162

Characteristics, changes in the, of reality, 169

-- fourth dimensional, of the ether, 157

-- minds of similar, fall into zones of affinity, 124

-- of non-Euclidean space, 72-3

Chasm, kosmic, between the real and the ideal, 107

Chemists, speculative, and the ourth dimension, 155

Chrism, sacred, of creative mentality, 91

Circle, significance of process of squaring, 109

Circle, the symbology of, 309

Circuits, closed, our interests as, 167

Clairaudience, 352

Clairvoyance, 352

Clairvoyant perception, 349

Clause, enabling, of metageometry, 76-7

Clavius, Christoph, 46, 52, 83

Clifford, 66

Code, psychic, for systematizing cognitions, 190-1

Cognition, instantaneous, organ of, 258

-- intimacies of direct, 205

-- the method of, 186-8

Cognitions, intuitive, 145, 192-3

-- psychic code for systematizing, 190-1

Commensurable quality, dimension as, 140

Communal consciousness, 270, _ff_

Communalization and the intuition, 301

Conarium, the, 345

Conceivability and evolution of mind, 24

-- ultimate range of, 278

Conceiving, power of, derived from sense-experience, 26

Concept, as a shadow, 119

-- the hyperspace, gradual rise of, 27-8

Conception and awareness, 120

-- every, based upon prior experience, 25

-- freedom, the, of the mind from, 28

Conceptions, symbolic, dependence placed upon, 147

Concepts, and the Thinker, 244

-- intuitograms as, 248

-- quality of, dependent upon sense-experience, 26

Concepts, the perception of, 255

Conceptual, related to the objective, 291

-- the, and mathematicians, 71

Conceptualization, the act of, 4

-- the power of, dependent upon evolution of mind, 25

Conclusions, mathetic, complex dependence of, 37

Concrete hewn into shape by the intellect, 295

Congruency, the, between intellect and the universe, 319, _ff_

Congruity, the, between concepts and objects, 120

Connection, the, traced out between reality and object, 126

Co-originality of things, 303

Consciousness and kosmos, graph representing, 271

-- -- the character of the sensible world, 166

-- -- -- wake of life, 205

-- -- time, 224

-- angularity of, 120

-- _a priori_, 185

-- a replica of, and judgments, 205

-- as a scale, 165

-- -- barrier to ultimate knowledge, 207

-- -- determinant of dimension, 145

-- -- life, 295

-- -- variable quantity, 171

-- attachment of, to the order of becoming, 305

-- dawn of, and dimension, 179

-- degrees of, 162

-- deprived of the validity of notions, 314

-- evolution of, 250

-- expansion of, 164, 272

-- extended, 89-90

-- focus of, 290

Consciousness and the planes of the kosmos, 163

-- fragmentary view of, 260

-- freedom of, in the _genus homo_, 332

-- habitation of, 278

-- higher, and art, 181

-- -- planes of, 178

-- history of, 298-9

-- identification of, with objects, 189-90

-- intuitional, 255

-- keyed to the entire range of reality, 167-8

-- kinds of, 270, _ff_

-- kosmic, Elysian fields of, 235

-- of the primitive man, 253

-- organ of, 184, _ff_; 90

-- psychics of, 292

-- raised from the sensuous to the conceptual, 72

-- recipient of truths from dual sources, 26

-- sensible world as instrument of, 199

-- triple presentation of notions of space to, 72

-- turned inward, 283

-- unification of the states of, 192

-- youthful, of mankind, 122

Consequences, the science of, 85

Considerations, mathematical, and reality, 128

Consistency, kosmic, 174

-- self, of hyperspatial hypotheses, 67

-- the criterion of geometry, 86

-- -- inconsistence of, 173

-- -- metageometrician curtailed by, 85

Construction, idealized, cannot be objectified, 144, 276

-- ideal, the meaning of, 4

-- mental, trafficking in, 154

Consubstantiality of intellectuality and spatiality, 331, _ff_

Continuity of the psychic plasm, 260

Contrivances, mathetic, the passing of, 241

Convergence of parallel lines, 315

Convolutions, duplex, 146

Coördinates, as spatial determinants, 203

-- of hyperspace, 94, 97, 99, 115-6

-- systems of, 301, _ff_

-- three, 132, 232

Copolarity of ideas and objects, 127

_Corpora quadrigemina_, 345

Corpuscular orbits of particles, 152

Cosmos, significance of, 4

Creation, impregnated screen of, 232

Creations, the, of the intellect, 173

Criterion of geometry as consistency and convenience, 86

-- -- truth, 323-4

Crookes, 344

Cube, as succession of planes, 148

-- generation of the, 144

-- illustrated, 133

-- the generating, 134

Curiosities, analytic, energy spent in elaborating misappropriated, 39

Current, electric, as component in the fourth dimension, 153

Curvature of space, the doctrine of, formulated by Riemann, 5

-- -- -- valid element in the notion of, 305

-- the measure of, 61

Curved space and metageometricians, 316

D

D'Alembert, _note_, 51

Dante, 181

Darwin, 181

Day, the Great Kosmic, 213

De Tilly, 66

Death, as fourth dimensional unity, 159

-- of the intellect, 195

Decrement of the diametrical ratio to the circumference of circle, 312

Deeps, fearful, of kosmic mind, 71, 91

Definition, apotheosis of, 77-8

-- as an arbitrary determination, 100

-- the deification of, 37

Degrees of realism, 164-5

Deiform, basic idea of the, 5

Demarkation between reality and phantasy, the line of, 173

Deposits of life, 173

Descartes, 322

Designs, cut out in materiality by life, 264

Details, the power to dispose of innumerable, 303

Determinations, geometrical, the necessity of, inheres in logical

deductions, 78

-- the factors of conscious, 162

Determinative period of mental development, 31

Development of the intuitive faculty, future, 188

Diacritics of life, 286

Diameter, the ratio of, to the circumference, 311-2

Difference between concept and thing, 121-2

-- between mathematical and perceptual space, 120

-- between the ideal and the actual is dynamic, 108

Differential, among minds, 124

Difficulty of imagining the fourth dimension, 90

-- of propagating an intuition, 315

Difficulties in the acquisition of real knowledge, 325

-- of hyperspace, the logical, 139-41

Dilemma of metageometricians, 97-8

Dimension, a distinct stage in psychogenesis, 27

-- -- system of space measurement, 5

-- and analysis, 163

-- -- D'Alembert, _note_, 51

-- -- the action of a tartrate in, 156

-- as an arbitrary contrivance, 262

-- -- -- assemblage of elements, 93

-- -- direction, 140

-- -- extent, 98

-- -- lying near the surface of things, 159-60

-- -- space, 96

-- current definitions of, 98-100

-- denied legitimate anchorage, 265

-- determined by consciousness, 145

-- does not explain spiritualism, 155

-- evolution of the fourth, 44

-- fourth, direction of, 134

-- as "jack of all trades," 156

-- impossible to actualize, 124

-- key, to non-Euclidean geometry, 90

-- movement of a plane into, 147-8

-- no motion of material masses into, 125

-- not _a priori_, 116

-- proof of the existence of the fourth, 136

Dimensionality, and the intellect, 200

-- as dependent upon the will of the investigator, 95

Dimensionality, conception of, purely conventional, 92

-- logical difficulties which beset, 97

-- of perceptual space, 72

-- -- space, the four, 142-3

Dimensions, four, no basis in consciousness for, 172

-- piled upon one another, 300

-- vanity, the, of segmenting space into many, 299

Direction as dimension, 99

Disappointment with the sensible world, 120-1

Discoveries, metageometrical, as excrescences of mental unfoldment, 131

-- never the result of methodic reflection, 29-30

Disorder, the edict of, and space, 230

Disorderliness, the fringe of, 277

Dispossessal of the intellect by the intuition, 195

Dissimilarities, besetment of, 291

Distinctions, between conceptual and perceptual space, fundamental, 73-5

Diversity, a result of the fragmentative tendency of life, 6

-- as transfinite quantity, 42

Divinity, prize of, won by the intellect, 43

Duadic phase of evolution, 210-1

Duodim, defined, 6; 128, 129, 134, 177

-- consciousness, 163

Duopyknon, 212, 213

-- the meaning of, 6

Duopyknosis, 208-10, 218

-- as a stage in the evolution of space, 6

Duration and space, 224

-- eternal, 234

Dynamic appearance, space as, 104, 107

Dynamism, of the intellect, functional, 303

E

Earth, the nebulous youth of, 335

-- a new, 358

East effloresces as West, 306

Ego, the, 270

-- and percepts, 244

-- as sovereign, 244

-- Thinker's dependence upon, 245

-- -- treatment of, 246

Egopsyche, 265

-- as an agency of self-consciousness, 258

-- defined, 7

Egos, compared to choppy sea, 256-7

Egypt, birth-place of geometry, 44

Eisenlohr, 44

Elaborative period of the non-Euclidean geometry, 66-70

-- -- of mental development, 31-32

Element of evolution, basal, 259

Elements of the non-Euclidean geometry, 79-80

Elephant and blind men, 257

Ellis, Wilmot E., on ether as four-dimensional, 157-9

Embrace of direct cognition, 205

Engenderment of space, 260

Ensoulment of the world-plasm, 329

Entities, hyperspace, and the phenomenal world, 128-130

Enumeration, reformation of the system of, 38

Enveilment of consciousness, 273-4

Environment, artificial and natural, 162

Epiphysis, the, 345

Equidistantial, described by hyperspatial perpendicular, 80

Essence, elemental, as world-plasm, 329

Ether as possessing fourth dimensional characteristics, 157

Ethics recast in a new mold, 358

Euclid, 46, 70, 83, 263

-- and the parallel-postulate, 45

-- never-dying elements of, 53

Evidences, mathematical, exemplifies intellectual evolution, x

-- the vanity of fragmentary, 204

Evolution, a continuous process, 327

-- and the norms of reality, 175

-- basal element of, 259

-- commencement of, 232-3

-- intellectual, forward movement of, 184

-- kosmic, vicissitudes of, 215

-- laws of, govern mind, 28

-- mental, results of, 122

-- of faculties, synchronous with evolution of matter, 332

-- -- material characteristics of the earth, 335

-- -- organs, time required for, 188

-- preparation of the field of, 218

Exaltation of matter into spirit, 329

Examples of new perceptive evidences, 341-3

Existence on a higher plane, states of, 162

Experience, corroborative testimony of, denied hyperspace, 263

-- prior, and conception, 25

Experiences, spatial, systematization of, 78

Extension, space as an unbounded, 61

Extra-spatiality, degraded into spatiality, 261

Extravaganza, mathematical, and the fourth dimension, 156

Eyes, as Roentgen rays, 353

F

Fact-mass, 289

Factors of conscious determinations, 162

-- four, of the criterion of truth, 324-5

Facts as facets of truth, 284

-- attempts to reform, 304

-- logic as symbolism of, 287

-- -- the modeler of, 288

Faculties, dual derivation of, 162

-- evolution of, synchronous with evolution of material

qualities, 332, _ff_

-- extended, 239

-- foreshadowed by the hyperdimensional, 131

-- higher, man must win his way to, 357

-- new faculties evidenced by four-space, 24-29

-- rudimentary nature of, 341, _ff_

-- the source of, 349

Faculty and the intellect, 247, _ff_

-- as transmissible character, 251

-- determined by function, 336

-- greatly extended, 117

-- higher than the intellect, 126

-- I-making, self-consciousness as, 243

-- intuitive, 185

-- of perception in higher worlds, 353

-- -- awareness, the awakening of, 89-91

-- overshadowed by the intellect, 188

-- of perception in higher worlds, 353

-- rudimentary condition of, 192, _ff_

Faculty, outcropping of, 249-51

Failure of efforts to justify the objective existence of

four-space, 125-6

Failures at solving the parallel-postulate, outcome of, 48, 83

Faith, dispossessed by knowledge, 358

Fay, mathetic, 160

Fechner, 39

Finity and unboundedness of space, 76

Flammarion, Camille, 341-2, 344

Flexity, as property of hyperspace, 63

Flexure, space as a, 305

Fluxional, between sense objects and ideal representations, 122-3

Fluxion, psychic, as difference between memory image and

object, 7-8; 122

Focus of consciousness, 163, 290

-- -- the intellect, 310

Fohat, and the creation of morphons, 219

-- as creative energy, 213

-- Creator, 8

Fohatic energy, 226

Form, as vehicle of life, 330

-- definition of, 8

-- driven back over the path of its genesis, 327

-- pure, cannot exist in nature, 294

-- the idealty of, 110

-- the universe not a pure, 108

Formative period of mental development, 31

-- -- of non-Euclidean geometry, 55

Formula, eight different alcohols from one, 155

Four-dimensionality, justification of, 176

Four-space, a curiosity of analytics, 40

-- and Riemann, 27

-- as a divertisement, 175

-- consciousness does not act in the, 172

-- existence of, denied, 171-2

-- movement of matter in, 157

-- reality of, glibly proclaimed, 154

-- the, 8, 240

-- -- denizens of, 353

-- -- domain of, 154

-- -- study of, 124

-- use of analogies to popularize, 128

Fourth dimension, analogical reasoning of, 177-9

-- as a transcendental problem, 140

-- -- an attitude of the intellect, 200

-- electric current as a component in, 153

-- imaginability of, 106-7

-- Simon Newcomb on, 125

Fragmentariness of the intellectual method, 164

Fragmentary view of the universe, 260

Fragmentation, tendency to, 296

-- harks back to cell-division, 301

Freedom, a new, 338

-- determined by absence of bonds, 280

-- mathematical, 60

-- mental, 66-7

-- now dawning for the mind, 32

-- of consciousness in _genus homo_, 332

-- regal freedom of the mind, 118

-- three degrees of, 125

-- unrealizable, for the Thinker, 255

Fringe, chaogenetic, 308, 309

-- of disorderliness, 257

-- -- kathekosity, 229

Frischauf, 66

Full, the universe as a, 310

Function determines faculty, 336

Functions back of latent faculties, indefinite, 343

-- cellular and histologic, 253

Functioning, instinctive, of the intellect, 289

Fundamentals, totality of, kosmic, 265

G

Gamut of realism, 169

Gauge, awareness as a, 161-202

Gauss, Charles Frederick, 8-9, 56-8, 59, 174

-- -- -- as formulator of the non-Euclidean geometry, 57

Geminos of Rhodes, 45, 52

Generability, as property of space, 62

-- of hyperspace, Keyser on, 144

-- -- space by lines, 143

Generation, the, of the hypercube, 134

-- of the hypertetrahedron, 135-6

Genesis, of space, 211, 227, _ff_

-- -- the earth, its nebulous youth, 335

-- -- -- form, 327

-- -- -- sensible world, 167

_Genus homo_, freedom of consciousness in, 332

Geometricity, 266

Geometries, non-Euclidean, based upon a negation of the latent

geometrism, 262-3

-- three possible, 54

Geometrism, engenderment of, 262

-- established by life, 264

-- kosmic geometrism, establishment of, 231

-- latent, 257

-- native geometrism of space, 262

-- rediscovered by the intellect, 9-10

Geometrism, the basis of, 237, 261

Geometry, anti-Euclidean, 69

-- and the study of magnitudes in space, 203

-- artificial, 262-4

-- a two-fold, 59

-- breakdown of, 266

-- determinative period of the non-Euclidean, 61-4

-- diverse systems of, 323

-- Euclid's Elements of, 53-4

-- formal bulwarks of, 77-9

-- _Imaginary Geometry, The_, 60

-- natural geometry, 261

-- Plato and the divine geometry, 193

-- possible systems of, 174

-- radical essence of pure, 85

Geometry, non-Euclidean, at variance with the parallel-postulate, 83-5

-- -- based upon a misconception, 91

-- -- determined by qualitative differences, 140

-- -- elaborative period of, 66-70

-- -- first published treatise on, 60

-- -- formative period of, 55

-- -- the final issue of, 88-9

-- -- growth and development of, 92

-- -- invalidation of, 174

-- -- key to, 90

-- Lambert's Non-Euclidean geometry, _note_, 51

-- -- popularization of, 66-7

-- -- Schweikart's treatise on, 59

-- -- self-consistence of, 57

-- -- some elements of, 79-80

-- -- superperceptual knowledge of, 72

Geometry, non-Legendrean, 70

-- symbolic, and commensurable quality, 145