Space is the path which life makes in its downward sweep through all the stages of pyknosis or kosmic condensation by virtue of which it accomplishes the engenderment of materiality as also the path marked out by it in its upward swing whereby it accomplishes the spiritualization of matter. It is the kosmic order which life establishes by means of its outgoings and incomings. When we look out into space we perceive that which is a dynamic appearance of life itself, and not a pure form. Nothing that is a pure form can exist in nature and in as much as space is not only indissoluble from nature but partakes of its very essence it cannot be said to be a pure form. The intellect, however, prone to follow the grooves laid out by pure logic, never fails to seek to make everything that it contacts conform to these logical necessities. But, if the analyst were to make careful discrimination as to the respective categories--that into which life falls and that in which the intellect is forced by its nature to proceed--he not so easily would be led into the fault of attempting to shape realities upon models which being strictly conventional were not meant for such uses. But neither the logician nor the mathematician can be condemned for such generosity if such condemnation were justifiable. For they everywhere and at all times insist upon _realizing_ abstractions and _abstractionizing_ realities, and they do this with an _insouciance_ that is at times surprising. Yet it is in this very vagary that is discovered the true nature of the intellect. There is a sort of dual tendence observed in the method of the intellect's operation. A polarity is maintained throughout: the abstractive and the concretional. It vacillates continually between the abstract and the concrete and no sooner has it found a concrete than it begins to set up an abstract for it; and _vice versa_--as soon as it is has constructed an abstract it immediately seeks either its concrete or sets out to hew some other concrete into such shape as will fit it. And between these two extremes numerous excuses are found for exercising this peculiar characteristic, and that too, without regard to consequences. It would seem that the intellect, in thus functioning, was really engaged at a sort of sensuous play out of which it derived an intense and not altogether unselfish pleasure.