PART 3

When we last left Our Lady of the Dangling Participles at the cliffhanger-close of episode 2 she'd just come careening around the uncompensated curve of broken void-symmetry; forded the treacherous two-hearted stream of Identity in the densest wilds of Creation; narrowly averted the Fatal of an epistemological impact at the backwater cross-roads of Focal Triangulation (population uncountable); wrestled Long-Tall Will—the transdimensional Cyclops—to a decision-draw between finite and Infinite; executed an adroit verbal wheelie over the hidden speedbumps of "real/imaginary"; fishtailed momentarily under the Highbeams of the Sublime Idea but rectified her vehicular composure in remembrance of her rectory training only to jack-knife from a sudden, Ontological sideswipe coming out of No-where as the barreling Omnibus of Absolute leaving her hung on the precipice of the trickiest philosophical quiver edging a fateful imbalance between the implication of Difference and Indifference...

Now, the shocking continuation of 'Our Lady's harrowing plight and plucky expository progress in Chapter 3...

THERE IS no simple nothingness, but the preexistence of Everything as No-thing in saturate Self-cancellation of all differential terms (which nonetheless retain their potential and actual "distinctions" at that indiscriminate Juncture of Merger); "thingness" takes a backseat to its common—Void—denominator while maintaining sufferance of its own (implied) state, thanks to the "liberality" of all-permissive Absolute! It's for this reason that the general category of Limit altogether (i.e. the prototypal potential of illimitable Absolute, cf. Part I) uniquely possesses an inbuilt pressure even at the "degree" or density of unqualified Absolute.

It clamors eternally, from the standpoint even of Infinity, to be realized in itself, through the guaranteed validity of its own terms (being underwritten as it is by the all-legitimizing, all-supportive and sustaining Value of Absolute). The property of Limit even in its illimitable supersaturation and self-cancellation of (differential) magnitudes at Infinity, asserts itself and pushes itself forward like the subtlest disturbance in the smooth moveless amplitude of Being; and it comprises such an aggravated assertion precisely because it suffers an inequality of existence through the resolving Value of undifferentiated Sameness. It therefore represents the very prototype of the all-creative potential as which Absolute abides in its infinite accommodation and permissiveness. It comprises the essential, creative proposition eternally formulated with respect to the infinitely selfsame Identity of Absolute-being.

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This internal "strain" to take birth as itself, experiencing its being as Limitation in the affirmative form of limitation, is intuited in various cosmogonic myths—most notably the Maori creation myth in which it's recited that all beings, creatures and things preexisted in the pressurized womb and insufferable self-enclosure formed of the cosmic embrace of Rangi and Papa (the interlocked, eternal preexistence of Heaven and Earth); and that the din of all such beings crying to be released into "free" creative expression, echoed through Eternity's Halls.

Since in that stifling embrace (which effectually "crushed out" the differential term or hypostatic power of all gods and intermediate beings between the—ontological—range of Heaven and Earth) nothing could come to fruition, the gods resolved to separate Sky from Ground; it is said that Sky (Rangi) Himself promoted the Means by which His children could stretch forward in the luxuriating Space of "independence" between the two Great Principles.

And indeed we've seen the manner in which the "Sky" principle (the absolute Self-continuity of Identity as Infinite Consciousness) formulates the volitional Means of such a magical endowment in emerging out of Itself as the Light of Idea, the illuminative-Logoic proposition with Its implied Pattern of productive release and redemption.

The Maori myth parallels this abstract cosmogony exactly in its imagistic portrayal of the way in which Light came to subsequently shine over the Earth of manifestation fertilely populated with all things.

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In order for this differential patterning to come about, it is as if something "new" and original must be brought forward from a plenum Absolute already inconceivably rich with all potential and actual qualities, and beyond which there can be nothing at all since it accounts for Everything as itself. Nonetheless this unique or "novel" factor, is also a potentiality, a sublime power of its unqualifiedly permissive Limitlessness. Regardless whether that factor seem the problematic confuting of the Infinite postulate Itself, in Its generous all-accommodation Absolute cannot gainsay such a possibility; and indeed as the very prototype of Its creative potential that delimiting factor is Chief amongst Its gods and children.

When, out of Its own all-potentiality, Absolute Identity conceives the Means whereby the reified Value of Limit may be reconciled with (and indeed give ultimate Proof to) the uninterrupted Self-continuity and Infinite Homogeneity of Absolute-being, It brightens Infinity as the unitive or undifferentiated Light of Idea, the single instantaneous Means abstracting the Primordial Stroke—the Lightning-dash or Cosmogonic Line—through which all powers are brought forward on the terms of their own unique "postulates", and at the same time integrated in cooperative harmony with the Absolute-value by the Grace of which they take their being.

Implied in the single Illumination of that meta-cosmic Idea, then, is not simply the "impossible" proposition of a true Novelty upsurging within Absolute, but of a compound novelty coming to Being: i.e. the creative conferring of the value of Limit as a reified proposition virtually existing "in itself*, from the interruptive juncture of its "own" perspective; and the inevitable Awakening of Absolute to Itself "again" as Infinite continuity and uninterrupted Self-congruence through the masking proposition of the "delimited viewpoint".

Thus it may be said that, through the Cosmogonic Act of the One Divine Idea or Logoic proposition, something is "added" to the Value of Absolute which even in the Eternal Preexistence at Infinity didn't exist in such a Way before.

Too Full? Here Is A Two-Step Reduction Plan

Indeed this creative Miracle comes about precisely in the "moment", or from the "perspective", in which Absolute formulates Itself as the resolving Principle of Light, i.e. noetic Self-luminance encoding the Means whereby Everything may be accomplished; for in its abstract-undifferentiated Self-luminance, the value of Identity produces a subtle differentiation, a contractile "withdrawal" and consequent "step-down" from the plenum value of Infinity-in-Itself. As infinite-undifferentiated Light or Noetic means, it distinguishes itself from the Absolute-value in which all differentiation and delimiting definition also preexist.

This is why it's said that the beings, forms, processes and things of the creative pattern don't exist within the Divine Idea, folded up in the cotyledon of the seed-Thought. That "cotyledon" is composed only of Will, the abstract Intent of Divine Identity in all its powers and potentials without, "as yet", specific application: the instrumental Indeterminacy of Void-being through which the variable encoding of all determinations and differential specifications is enforced.

The actual articulated beings, forms and things of the created worlds couldn't be contained in the abstract-noetic Idea; for then we would simply be back to "the beginning", where the variegated beings and undifferentiated Being abide in the unity of Absolute Identity to the point of indistinguishability.

The Creative power would have no way to "get out of itself" so as to "remove" the delimiting potentials within It from the fateful generosity of Its Infinite nondiscrimination. It would ever "swallow up" those differential forms, so that their properties would only continue to cause them the "anguish" of their undifferentiated Identity at Infinity (at the same time as they were infinitely "fulfilled" of each independently counter-cancelled tendency)-
 

By abstracting a unitive undifferentiated Means, a Single Soluble Way or Self-contained Idea, the value of Identity at the same time succeeds in "separating" or distancing Itself from the particulate plenary of possible beings and serves. As the undifferentiated Self-illumination of Idea it spontaneously "reduces" Itself by a whole-stop Density, from ultimate-Absolute Being. It is only in this way that it is able to so distance its undifferentiated, unitive embrace from the principle of Limit that it may "permit" the separate hypothesis of that Principle.

By abstracting a volitional Means of resolving the hypostatic value of "Limit" with the Illimitable, Identity at the same stroke produces the condition in which Limit may be imbued with its own, enabling "exclusivity". In this way the all-accommodating, undifferentiated embrace of Divine Light cannot simply "enter into" the zone of Limit and subsume it by a simple "lapse". Its all-accommodation now necessarily accommodates the contrary proposition of delimited independence.

The Infinite Self-Illumination of Divine Idea seems to "withdraw" from the discreted region of Limit precisely because It is "too total" or all-encompassing a Value to "fit" the proposition of infinite Restriction; and yet it can't efface that proposition since the very abstraction of Its noetic Means enables it—Le. that Means requires the component of "interrupted" consciousness in the form of restrictive "subconscious" and "un-conscious" genera (the basis of delimited self-continuities and coordinate extensions of the nature-force weaving the Pattern-of-being).

In this way the "separated" proposition of Limit (comprising the basis of manifestable substance or Prakrit) constitutes another whole-stop reduction in density. It establishes the workable value of infinite Limitation. It furnishes the functional limit of resistance or restrictive opacity against which the abstract Means of creative Will models the superabundant potential drawn—by Identity—out of the preexistent infinitude of ideoform life.

Willing To Relocate

Will doesn't find the model of such forms abiding within the Light of Its own Means; It already apprehends their eternal preexistence, in the global fulfillment of all aspects to the degree of functional self-cancellation, through the unsurpassable Plenum of Infinity beyond Its volitional Self-formulation. In reflecting such forms against the enabling resistance of Limit, Will draws forward their undifferentiated Symmetries in the reductive state of potential (discriminating the "actuality" of their self-cancelling fulfillments at Infinity) in keeping with Its own character as Ideotorm Abstraction.

Since all such forms preexist through eternity in all their possible combinations and relations without distinction as to "before" or "after" but without the exclusion of "before" and "after", it can truly be said that Absolute in its ultimate nature is without discrimination or qualification, bearing all equally. In contrast to this the smooth, undifferentiated unity and noetic abstraction of Identity in the form of Light represents a subtle differentiation from Absolute-in-Itself. It marks the first distinction, even in Its undivided Radiance as Idea.

Therefore it truly comprises the Means whereby Absolute may test the Creative hypothesis (preexisting all variety through Its own Being) in establishing the problematic perspective of finitude-in-itself, even out of Its Infinite Essence.

It does this in two ways: by making a "distinction" between existence-in-itself (or Limit) and limited-existence already resolved in Absolute Identity, it furnishes the ground of a polarizing tension; a subtle discrepancy intrudes which allows the potential of existence -in-itself to be "liberated" from its indiscriminate coexistence at Infinity with all Value equally.

At the same time, by creating the basis of a practical juxtaposition between Limit and Absolute Identity, it provides the ground for the reflective thesis of the Ideoform Resolution of Identity with respect to the proposal of "Limitation-in-Itself", so limitation may be furnished the hypothetical contexts in which it can "live out" its premise.

The abstract Means (presenting Itself in the Ideoform homogeneity of Infinite Light) while formulating the Will that reconciles the creative-limited with the non-manifest Limitless subtly serves at the same time to reduce the indiscriminate plenum of Absolute to a "dry proposition".

This "abstraction" of Absolute in the form of Idea is then like a Desert of undifferentiated Self-luminance. It has no internal richness of divisible parts; but it has the Will to draw the potential configurations of ideoform worlds and beings from their preexistent residency as a saturate plenum of "perspectives" outfitted with their various ready-made labels, arrows and directional indicators. It has the Will to draw them as ideoform wholes through its Self-resolving formula (or illumined Means) and in that light project them as fertile potentiality across the interloping Shadow of creative Limit.

All such potential was suggested in the first place from the implication of creative Limit within the value of Absolute; at the same time the ideoform totality of all such potential eternally preexists through the accommodating amplitude of all-supportive Infinity. All variety in the subintensities of worlds, beings and things may be drawn forward through the unifying abstract hypothesis of Divine Idea as totalizing Means reconciling the terms of Limit, and Limitless Identity.

They may be brought forward as abstract ideoform potential (in the "stasis" of their global saturation, assembled through all perspectives and dimensions) and experimentally reflected against the resistive, centralizing "interruption" of Limit. They may be modelled across that opaque intrusion of Limit in a certain sense like bright clothes over a drab, single-piece dummy.

Slipping Into Darkness

The centralizing, nondimensional Point of Limit, being a creative hypothesis, has no "actual" position and therefore no "intrinsic" feature or modelled profile in itself. Under reflective gaze of Identity in the form of Light, that single undifferentiated "proposition" of Limit betrays its theoretical character and multiplies indefinitely, proliferating in self-mirrored extension as an infinite displacement.

Such pointillist profusion furnishes the requisite "extensive-ness" of Akashic Space from its single, opaque and undifferentiated postulate.

The "center" of Limitation (and thus of interruptive, self-negating unconsciousness) seems to spread everywhere as an homogenous darkness, any phase of which denies admittance to the boundless Light. Such a "center" or Akashic proposal of substance, while comprising a theoretical "concentrate" has no existence-in-it-self; its borrowed being, as a thesis of finitude within Absolute, betrays itself when Identity "turns" by reflection to pin-point and thus define it, for it slips like oil out from under any definitive grasp and diffuses in saturate displacement as an opaque "equivalent" of Infinity.

Thus there becomes an infinite unconsciousness or Akashic Space, the ephemeral basis of "substance", as well as an Infinite and coeternal consciousness.

There is then no "real" or quantifiable Limit which may be definitively fixed and exhaustively defined. What is "known" of Limit is "known" by reflection; the ideoform models of potential self-definition are drawn from Infinity and projected, through saturate self-polarization of the mirroring coordinates of "being" under reflective Gaze of Infinite, as typologies of probable patterning.

The created proposition of Limit, unknowable as "itself", simply serves as functional point-of-departure for a mirroring multiplication and adjustive, organizational alignment of variable coordinate reference. No "thing" inheres in the value of Limit. At the same time, no "thing" resides in the unitive Light of Idea, but is simply brought forward through the Light of Idea from the preexistent amplitude of Everything. All "things" appear between the inexistent or "unreal" proposition of Limitation-in-itself, and the undifferentiated Light of Idea reflecting upon the proposition of the delimiting Point (and so diffracting a mirroring multiplication of coordinate variables which, by adjustment, align the focal "range" or resolution of the stylized grid-pattern magically regularizing the rhythmic identity-values of "beings and objects").

The "enfolded cotyledon" of the One Idea, is not then a ramified seed of internal chambers and parts; it is the volitional "coil", unitive and undifferentiated, through which the abstract Means reconciling the finite and Infinite turns upon or "comes to" itself in a single hypothesis. The pattern of worlds, beings and universes which seems to issue from that "cotyledon" doesn't emerge out of it, but Raws from application of the reflective Line of Volitional Light with respect to the resistive upsurge of Limit in the midst of Infinity.

That Line draws upon the preexistent amplitude of Everything (abiding "behind" It as Its Absolute Ground) and incorporates the vigor of limitless expression belonging to that amplitude as potential through the Light of Its own, Resolving Hypothesis, toward the challenging field of Limit spread out "before" it. In so doing, the vigor of limitless expression belonging to Absolute is "transcribed", with respect to the Resolving Hypothesis of the Line (of Volitional Light), as the reflective and symmetrically splayed patterns flowing kaleidoscopically from the "plane of pointillist profusion" in the field of Limit.

(We may visualize this with reference to someone writing at a desk, an image to which the Qabalists resort in referring to Metatron, the Archangel of the Presence transcribing the destiny of souls and universes in the Ledger of Life. The Line of Light may be analogous to the Pen which writes; the "ideas" of the various beings that wind up imprinted on the manifesting Parchment aren't contained in the Pen, but flow through Its enabling instrumentality from the Mind of the writer.)

This then is the moment of creative upsurge in the "plan" or pattern of the One Idea. It may be recognized as the cosmogonic juncture (beyond "time", "space" etc.) at which the creative amplitude of Infinite Being with all Its worlds, beings and things abiding beyond distinction of potential and actual is practically ordered with respect to the integrative and resolving Line. (This "vertical" line may be recognized as the cerebrospinal column in flat physical terms, the Hindu susumna or Theosophical sutratma, the Qabalistic Middle Pillar etc.)

Wherein The Line Makes Its Point

Although the "universal convergence-point" in the symmetric resolution and self-cancellation of everything exists "everywhere"— indiscriminately—beneath the diffracting Gaze of the reflexive Line of Light, the absolute volitional prerogative of that Line under the abstract Wisdom of Its Resolving Hypothesis (Logoic Idea) establishes a specific point. Through the total freedom of Its Will embedded in the basic indeterminacy of Void-Being, Line establishes (by creative Fiat, by sheer volitional "caprice") a principal point, a fundamental Radix of universal resolution through which It polarizes the extent of Its multidimensional Axis.

With that declared Point (the Self-identical Heart of Being) established as the Mean through which the reflective term of Identity would come to Itself on a definitive basis with respect to the delimiting hypothesis of the creative pattern of Being, all other equipotential point-propositions could function as similar but not identical terms

of resolution on a relative basis, existing at varying functional distances "from" that universal Mean of the transdimensional Axis or Line of Light. Each such point could function as a resolving void-locus of a specialized pattern operating near (in terms of ontological "distance") but not coincident with the universal Void-locus of the transdimensional Axis.

Thus we may visualize a plenum distribution of such resolving void-points functioning as the convergent mean of innumerable patterns, indistinguishable in themselves or from the Heart-locus of the total Pattern-of-Being except with respect to the all-important, arbitrary if absolutizing Fiat of Line (which, by drawing its Axis of polarization through that particular Point establishes all the distinctions, and indeed makes the differences in the various patterns drawn through the locus of particular points a direct function of their relative—ontological—distance from the Median Term).

The innumerable points clustered about the central Axis with Its fundamental Coordinate Point may be considered loci of many patterns integrated through, but not coincident with, the resolving Mean of that Axis; they may be considered the quintessence, the virtual "void-navels" of rich interwoven forms possessing discrete identities and at the same time coinhering, overlapping through numberless other patterns—-Akashic matrices through which are reflectively organized in crystalline cross-hatch the coordinate networks of Garnet and Orchid, Lynx and Benzene, Pitch and Redwood.

Yet all such differential form of any such patterning process takes its specific (organizational) being and context from the filtrate grid-network of compound, polarized perceptual keys organized through the variable coordinate loci distributed along the central Axis of Being (the transdimensional susumna or cerebrospinal column) and having their Common Denominator in the Median Point of that Axis, the Heart established in the Middle by Logoic fiat of Line.

Making Ends Meet

All possible, mutually integrated if "discreting" patterns exist as super-saturate assemblages of allowable geometries under governance of the prevailing ideotype, in themselves without differential angle, polarizing perspective or discriminative axis thrust through the dense-packed bundle of potential as which they abide. Each such possible pattern (i.e. creatural model, vegetative form, organ-matrix etc) receives the enabling perspective on the "subjective end", through the correspondence-of-identity between it and the apprenticed consciousness-unit functioning as the inspirited void-locus seeking its self-continuity through an experimental succession of conditional terms.

Each such possible pattern receives the enabling angle (whereby a matrix of differential perception and functional operation is drawn into relief) through the "objective" lens of compound focal triangulation along the central, multi-dimensional Conscious Axis drawing Its potential typologies into relative expression (cf. Part I).

The central, transdimensional Line is the operative determinant in the polarization of a particular, functional network of patterns and processes through the perceptual plane out of the "stationary" global assemblages of creative potential; all potential patterns are integrated most coherently through, and with respect to, that Line.

All saturate potential of the compound-focal coordinates aligning variable geometries in the patterning grid-networks of perception, is differentially filtered and polarized through the elastic discriminations and "undetermined determinations" of Line, the Axis of Volition.

From the optimum integrity and volitional variability of Line (the centralizing Self-axis of Being), logoic typologies organize the multidimensional current or patterning process of manifestation as a whole.

This whole-current typology along the central Axis serves to filter and align "mnemonic" flow-channels of recursive, automatic— or sub-conscious—coordinate grids (the synaptic "typologies" of the central nervous system and responsive patterns of the autonomic nerve networks, at the level of physical "cross-section"); through the irradiating junctures and polarizing "pyramid-points" of those coordinate grids, the currents of subconscious magnetism—or "fluid vital force"—characterizing the pattern of the nature field draw the corresponding alignment of planes and angles from the "stationary" or dense-floating global assemblages of patterning potential abiding as the innumerable point-loci indirectly correlated with the Central Channel.

In this way we may see a clear Influence flowing from the integral pattern of the Volitional Line, through all the potential beings, selves, creatures, planes and things exhibiting a reflective and coinvolved typology of Appearance.

The "Stuff" On Which Dreams Are Made

Identity, infinitely Self-congruent and continuous in Itself as consciousness, takes on the Idea-value of Light as Self-revelatory inspiration regarding the Means through which that Absolute status may be reconciled with the disruptive principle of Limit permitted by Its very Infinitude and all-potentiality. It is for this reason that we interpret the first hypostasis of Identity with respect to our "chart" of the mind-body pattern, as the Self-born Light of Idea, the principle of Logos. It appears in relation to that chart as the Divine Means by which the Absolute Selfness or identical self-same value of Infinite Being affirms Itself in the face of all conditions.

The inbuilt Solution of that Idea draws forward all Its burgeoning implication in the very form of the Abstract Pattern-of-Being, through which such a conciliation between the finite and infinite may be accomplished.

The character and function of that Pattern (the multidimensional mind-body axis in relation to which the Divine Hypostases are ascribed) was the substance of our discussion in Part I.

Identity in Its inward incubation and Self-brooding as Light, takes the form of Idea in response to the presence of the creative potential of Limit. Therefore regardless the innumerable patterns of beings, conditions and worlds with which Its internally-single and self-homogenous Hypothesis corresponds, in Itself it represents (he abstract potential of resolving configuration; in Itself it has no internal subdivision of components that comprise the compound materials of nature, and therefore of the differentiated Life-pattern.

It may be said then that the "substance" of the Divine Idea is intelligence. Since it is Idea and therefore abstract hypothesis reconciling actual terms, it must be conceived as having substance or "materia" (as opposed to consciousness-in-itself which is Beyond all terms, hypotheses, qualifications etc) although such "substance" is smooth and singular. In contradistinction to the abstract "materia" or intelligent substance of Idea, the pattern-of-Being which is implied in the Idea expresses the state of nature-matter. As the pattern-of-being it manifests the potential of inertia, resistance, opacity and self-enfolded limit.

Thus its ideoform coherence and polarized integrity reflect not simply the response of Absolute-Identity to the potential of Limit within Itself; it manifests the value of that Identity when, in Its ideoform holism as Light, It permits the validity and integrity of the proposition of Limit as a functional reality and confronts it, in effect, as an exteriorizing quality beyond the self-consonance of Its substance.

The pattern-of-Being which spreads through Infinity beneath the reflective Light of Identity, takes its point of departure from the principle of Limit "in itself" and therefore from the primordial, contractile "centrism" or hypothetical self-enclosure of the non-dimensional "Point-being". Regardless whether a "thing" has the relative dimensions of a tea-cup or a galaxy billions of light years in extent, with respect to Infinite it exists as Limit or infinitely contractile reduction and so may be represented through the minimalism of the geometric Point.

This "point" is the basis of substance in the perceptual sense; it is the basic "information" of all cognizable reality, and so comprises the stuff of nature-matter. Unextended in itself but indefinitely extensible, it is the primordial Akash, or root of spatiality known in the East as Mula-prakriti. Under Self-reflective Gaze of Identity its abstract hypothesis of "limit" diffuses abstractly, polarizing in limitless versions of itself mutually mirroring and multiplying by cubic self-displacements so as to furnish the variable coordinate network in the grid-alignments (or "intramural filters") of ideo-form Perception.

Opaque and unextended in itself, the substance of "Prakriti" blossoms jewel-like from the Dark (kaleidoscopically mirroring in infinite regress the noetic geometries faceting energy-matter of the nature currents) under reflective Light of Line. It appears as the meta-cosmic Crystal variously known as the bejeweled pavilions, nets and diamond spires of Buddha-land, the Sea of Glass of Revelation, the crystalline Throne of Qabala etc

As such it constitutes the eternally self-mirroring and reflectively reinforcing "substance" of the multidimensional memory-engravings, or impressional "record", of the Akasnic Space.

The codes and coordinate impressions of bejeweled, reflective Light aren't contained in the matter of Akash; the Point-substance of Prakrit is irreducible and opaque in itself as an infinitely disruptive un-consciousness. But they are nested and stably reinforced through the pointillist diffusion that bends all reverberative beams under reflective Light of Idea.

As we learned in Part I, the Point-hypothesis of Limit functions permanently and inexhaustibly in the form of Prakriti or the Spatial Akash, the "black egg" of matter polarized under Light of Identity into reflexive phases and geometrically regularizing facets; at the same time it furnishes the "substance" from which souls or the critical functional units of "learning", "development", and "growth" are derived, as the means by which the opacity and disruption specifically represented through the un-consciousness of the Akash may be redeemed and ultimately belied.

And those "souls" are derived in the same way that the basic undifferentiated opacity of the "Akash" becomes the faceted medium through which the memory-codes of the multidimensional geometries and their energy-networks are conserved: the reflective and thus mirroring, self-duplicating Gaze of intelligence belonging to the Ideoform Light-Beneath that Gaze, the Akash not only "polarizes" into the functional field of the cosmic "memory-coil" or multidimensional, cross-correlating Pattern-of-Being; it polarizes out through the specific Fiat or Intent of Divine Will innumerable eidetic versions of Itself (Le. its Point-hypothesis) differentially "tagged" to function as developmental soul-being.

Thus these "separate" point units, broken off as it were from the basic undifferentiated Slag of the Akash, are specifically endowed with an "individualized" spirit mirroring and recapitulating the One Spirit; and such a unit is endowed with that "spirit" in the form it would naturally take under conditions of its contractile self-restriction or disruptive un-consciousness, as the hypothesis of self-centralizing Limit.

It possesses that spirit as an undifferentiated emptiness, an unquenchable desire or flame of longing (initially without self-reflective capacity but with the potential for self-reflection born of innate Void-being) having as its abstract omological model or implicit, guiding Ideal the conciliation and ultimate consistency between its "being" as limit, and the illimitable self-congruence or homogeneity of Being it feels flowing through and sustaining it. (See Part I as to how such a soul-vehicle becomes "fitted" to its developmental destiny through successive, patterning contexts.)
 

Such a unit first appears therefore in the form of nature-force (i.e., Akasnic "matter", imbued with a differential drive as individuated locus of unquenchable emptiness based on the ubiquitous value of Void-being); it upsurges as the irrepressible point-magnitude of the vital soul, migrating through restless sub-conscious apprenticeships in the elemental spheres.

Thus the Akash, eternally furnishing the basis of nature-substance and functioning as the obliging "matter" of the delimiting patterns of the universe, is nonetheless redeemed through self-representations of itself deliberately "broken off" from its undifferentiated Body (the "flying sparks" struck on the Anvil of Matter by the Hammer of the Gods); without ever diminishing its eternally renewable and Self-same substance, it is eternally yielding eidetic versions of Itself under polarizing power of the illuminative Idea, or Logoic Means.

Through those "liberated" soul-units struck off from the undifferentiated lumpf or matter-slag of Prakrit the primordial Point or Akashic substance of nature is forever being freed, forever awakening through aeons of vital apprenticeship to its reality as Divine Identity at Infinity while at the same time eternally slumbering in the dark function of its un-consciousness as the oncological root of Nature.

The actual "process" of breaking off the functional flotilla of "souls" calculated to serve the awakening process of a particular Logoic pattern, proceeds according to a predetermined amount, so that under the form of a given Logoic universe there is an uncountable bat finite number of souls at any given "time" to be superintended and redeemed by the higher powers of Consciousness.

Keeping The Record Straight

One may ask (on the basis of reading Part I) how the irreducible and undifferentiated soul-unit relates to or bears functional relationship with the memory-patterns through which it associates as a given context, since those patterns aren't engraved as parts within it but are conserved in the reflective substance of the Akash (from which the unit was derived). This seems indeed to be much the same sort of Question as the canny princess asked the philosopher-mathematician Descartes, Le. how can the "insubstantial spirit" influence or affect the body through a corporeal agent such as the pineal gland?

We see here however that "spirit" (or the soul-unit) and corporeal substance are not radically different, or of dissimilar essence from one another. They are not individually opaque to one another, respectively walled up in their own universes of being like inert objects. Rather, "spirit" (or the soul unit) is configured as a fundamental emptiness-of-identity in its restrictive or centralizing form of reference; it is not smugly self-contained or locked up within its "own" being, but actively seeks the Means in the extension of Identity so as to "broaden the base" of its potential self-congruence and coextensive conformance.

Thus it makes provisional equations of identity, on a one-to-one basis, with configurations and perceptual patterns born of the "angle of incidence" in the reflection of Limitless Light (as Ideoform Means); it loans the whole and undifferentiated value of its Being as Identity, to patterns representing equations or polarized ratios of integration that seem to "solve" for the problem of self-consistency and stable self-continuity.

And those patterns borrow the whole value of its Identity by the same token, so that the resultant "signature" which they encode or configure bears the specific value of that unit-identity and no other; since Identity is irreducible, the "identity" with which those provisional patterns configure the unity of their phenomenal equations is unmistakable and irreducible, not to be confused with any other, as the very "suchness" of the point-unit even though such Identity has no internal parts or specifying "components".

This is how it is that a point-unit, vital-soul or Self-reflectively conscious Soul-being may phasically "slumber" (as in the interval between incarnations) and so intermittently separate from its characterizing "memory-record" which is conserved in the Akash; and yet when it awakens and resumes the continuity of impressioned tendencies, it awakens to—and functions through—its "own" memory-pattern (or returns to its "own" memory-body) and not some arbitrary other—for those records or impressional engravings were made by borrowing against the particular Identity of the soul-unit—and all such Identity is irreducible as a "version" of Infinitely Self-same Absolute Identity, even though it is "individuated" and particularized as an oblique angular intersection into the cross-coordinates of an involving pattern-of-being.

Identity takes the Self-luminous form of Idea in response to the internal potential of creative Limit; but Identity takes the form of Mind when the Light of Idea reflects upon the presence of Creative Limit as an implicit ceding to its functional validity; for it is under the fateful circumstance of such a cosmogonic moment that Idea manifests as the enabling Pattern of Being, the functional means of reconciling the Infinite and finite. Mind is therefore equivalent to a patterning process, enacted upon the Enchanted Loom of Void.

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