NICHOLAS MALEBRANCHE,[25] in one of his very lucid moments, beheld the essential character of the symbology of space and was led to the conclusion that God is space itself. To him it was equally certain that all our ideas of space, geometrical or purely physiological, as well as our notions of the great suprasensual domain of ideas, exist in the kosmic deiform, or body of the Logos of Being. He saw "all things in God." God did not create ideas; they are a part of God Himself; God did not create mind; it is a part of Himself; no kind of matter did He create; it is a veritable part of Himself and indissoluble from Himself. The great outstanding implication of this philosophy is that our consciousness of God is but a part of God's consciousness of Himself; our consciousness of self and the not-self is but God's consciousness of these things. There is no existence of anything, either of the self or the not-self, except in this consciousness. It is refreshing, therefore, to note that although the approach is made from another and entirely different direction, almost the same conclusion as to the ultimate resolution of all chaogenetic elements into what is the very systasis or consistence of the great kosmic deiform, is reached. [25] Vide _Recherche_, Chap. VII, also Philosophical Review, V. 15, p. 401.--MALEBRANCHE. But a marvelous vision comes with the dawn of this truth upon the lower mind. It establishes clearly the truth of KANT'S notion when he said: "Since everything we conceive is conceived as being in space, there is nothing which comes before our mind from which the idea of space can be derived; it is equally present in the most rudimentary perception and the most complete." The mind cannot get away from the conception of space, because, out of the very essence of space, as a result of the quintopyknotic process, it was produced, created and organized. The idea of space is, therefore, not derived from things in space nor from their relations in space. _It sprang up with self-consciousness._ As soon as the Thinker became conscious of himself he became aware of space. The very state of self-consciousness implies space. The self in man is a specialized aspect of space. Indeed, it is a projection of space. The moment the self can say: "I am," it also can complete the declaration by saying: "_I am Space_." When the self looks out from his six-walled cabin of imprisonment into the immensity of what we call space he looks out into that which is himself and his immensity; he perceives the source and the ever-present sustenance of his being and recognizes his identity therewith, provided he does not allow himself to become entangled in the philosophical difficulties which the intellect is prone to throw around the simple, yet marvelously complex, notion of self-consciousness.