The Chasm Conquered

      Harmonates, composed of many-dimensional realities of existence cohering to one another across the dimensions, are the presence, at the various levelates, of Primalas and comprise the highest and most enduring reality. A major achievement of living is the developing of harmonates, which become parts of the person involved through personality unification, incorporation into the personality realities of the personality. Harmonates are perceived in the universum spiritus as embodiments of spirital goodness -- in the physical universe as physically beautiful -- in the mindal universe as manifestations of mindal truth.
      There comes a point where not only what one is learning is essential, but also what one is becoming. The mind is an instrument of learning, and the spirit is an agent of becoming. If one would take part in spiritual activities -- always involved in the highest fulfillment -- one must be prepared to alter one's being, as well as one's knowledge.

      Our journey has taken us through conceptual realities in a conceptual craft of our design and manufacture. We have now reached multidimensional terrain. Here, ordinary concepts are only part of the environment. Reality unities are a powerful factor in these primalate landscapes.
      We must recast our craft in gleaming harmonium, the hypothetical substance of harmonates. As it carries us from depth to height of reality, we shall seek not only to advance in the knowledge of mindal truth, but also to deepen our commitment to spirital goodness and our appreciation of physical beauty.
      This brilliant craft deserves a name. The exploration of total reality is the quest for the Infinite -- to personalities, Oron.
      We might name our craft Orontia to signify this quest for Oron, but a variant of that exalted name, Urantia, is already in use by some to apply to our planet, the craft carrying our entire species toward its destiny with its creator.
      Oron contains or, which signifies gold. Oron is the gold of reality. Our vessel shall be Orgo, memorializing the quest by others long ago for their golden reality in their vessel, Argo.

      We point Orgo into the the vastness of the structium. The sensitive harmonium of our ship vibrates with interlinked realities of spirit, physic, and mind. Just ahead, see. The Infinite Sexto-Biunity. The Six Ordinative Unalons are its uni-prototonic periphery, each the unimaginally vast upholder of an individual dimension of existence.
      At the center is Oron, all that humankind has set out to make of him and more. Oron is perceived as sexto-prototon in the Infinite Sexto-Biunity only through his manifestations as the Unalons, being a primalate of each Unalon.
      See the Six Ordinative Unalons as they draw their beings from him. In expansive finalatings they bring forth all of finoordinative reality. The three brilliant primalons ceaselessly ordain the flow of realitization, which is endlessly carried out by the three dark aprimalons.

      Look there, near Oron. It is Viton, Oron manifest as personality. The universum spiritus is the span of his outstretched hand, and his character is the sustaining energy behind the laws of spirit existence. With infinitely unified purpose, he directs Vitence, the potential of all spirit reality, as it swirls the unborn spirit hosts into being.
      Over there, near Viton, observe. It is Formon, Viton's impersonal equal, Oron manifest as materiality. Formon is the pattern of physical reality. With limitless stability and endless energy, it provides the master form for Formence, the potential of all physical reality, in realitizing the physical universes.

      Observe that although the Seven Ordinative Realitizers are mutually coordinate, they are differentiated in phases of primalateness. Most primalate is Oron, The Original Reality. Among the primalons, the second phase is occupied by Viton -- Oron as personality -- and Formon -- Oron as materiality. These two primalons are the source of the spirital and physical universes, respectively, subject to the primalateness of Oron. At the third stage among the primalons is Multon, the source of mind, empowered by, and subject to, Oron, Viton, and Formon in the areas of their respective primalatenesses.
      See Multon, overspreading his three primalates, who manifest through him. The world of mind comes into being as he wills, through the responsiveness of Multence, the potential of all mindal reality. Through Multon flow all of the post-Vitonic and post-Formonic realities of physic and spirit, respectively.

      The harmonium of Orgo has transmitted to us powerful energies and awarenesses. As you and I leave this place of ordinative primalateness, we know that we will encounter in numberless ways the realities we have witnessed here.

      In our home dimension and levelate, we disembark from our harmonate vessel and watch as it fades away, sleek sides ablaze with light until the last. Our senses and thoughts fill with familiar things. The softness of a sun-soaked flower. The downswoop of a plummeting raindrop. We relax in association with these fully achieved realities.
      But not for long. No matter where one has been or what one has seen and done, greater challenges always await. You and I have seen space being born. Substance, dimensionality -- all things -- have realitized under our watchful eyes.
      But we have yet to answer probing questions about our own existence.
      I spoke of our home dimension. And our home levelate. But you and I each encompass multiple dimensions in our makeup. And we function at levelates of varying structuration -- mentally, organizationally, and perhaps in other ways.
      To understand the vast universe yet be ignorant of one's self is to be an orphaned awareness, perceiving everything but being nothing. What is our significance and our fulfillment? What makes us what we are? How do we work?

      Personality, the sanctum interius, is the next object of our search. Enspatiated in the depths of the Infinite, guarded by mighty Oron, personality is the fire-ringed circle, the citadel of being, that holds in what one is and keeps it safe.
      You and I begin this phase of our exploration by entering the world of mind. Instead of riding a dimension-spanning craft, we travel by imagination alone, as pure consciousnesses. As we shall soon see, we now journey as unincepted percepts -- mindal nontranscepts.
      At first we see nothing. Around us presses the empty darkness of conceptual nonbeing. Have we failed in launching our party of exploration? Have the means of transport in this world eluded us? No. Nothing meets our mental eyes because we have not here lit the first lights of concept. A pre-universe of shared mind awaits our creative action.

      Let us fashion and switch on, you and I, some illuminating concepts to help us find our way in exporing the mindal dimension. We begin by differentiating the structurates of the various dimensions. Structurates objectized in Continuum Physicus, we shall call physicates. Spirital structurates shall be spiritates. Mindal structurates, realitized in Continuum Mindus or its partracontinuums, shall be known as mindates, or concepts.
      Those mindates enfortiated in Fortium Physicus -- that is, enstructurated in Continuum Physicum Mindus -- being physical-mind structurates, we shall call physiccepts. Those concepts enfortiated in Fortium Spiritus -- that is, enstructurated in Continuum Spiritum Mindus -- being spirital-mind structurates, we shall call spiritcepts. Compound physiccept-spiritcept structurates -- that is, structurates of Continuum Mindum Mindus -- being mindal-mind structurates, we shall call mindcepts. Non-mindates -- that is, structurates not enspatiated in Spatium Mindus or any of its partraspaces, shall be exomindates.

      Compound realities characterize the area of activity of personality. Structurates are monoforceous, diforceous, triforceous, or polyforceous as they incorporate the charge of one, two, three, or many dimensions, respectively, in the pattern of their defining space or spaces. These are monofortiates, difortiates, trifortiates, or polyfortiates, respectively.
      Similarly, structurates are monospaceous, dispaceous, trispaceous, or polyspaceous as they occupy the spaces of one, two, three, or many dimensions, respectively. They are monospatiates, dispatiates, trispatiates, or polyspatiates, respectively.

      A structurate that is either polyforceous or polyspaceous, or both, is a transate. A transate is a multidimensional structurate -- a single object realitized in the space or charge, or both, of multiple dimensions; that is, enstructurated in a polycontinuum. A transate is a bitransate, tritransate, quadtransate, or quintransate as it incorporates the realities of two, three, four, or five continuums in its structure, respectively. A pseudotransate is a monodimensional component -- either space or charge or object -- of a multidimensional transate. A transate is the summation of all of its pseudotransates. With respect to one another, the pseudotransates of a given transate are called complementary pseudotransates, or adpseudotransates.

      Choice -- volition, the blazing diamond of reality whereby one can determine, in measure, one's own pattern of realitization, is a characteristic of a personality. Mind is the vessel of choice in a human person. As you and I, two moving consciousnesses, enter the world of mind in our quest for the personal, we observe transates, linkages between the dimensions. In connection with this, we notice that the barriers between the partramindal dimensions are fortial interregnums, the three space fields being constitutionally common. The walls separating the ovramindal dimension, however -- hence its partradimensions -- from physic or spirit are differences between spaces, the charge being common between physic and physiccept and between spirit and spiritcept.
      Observe where the physiccepts and spiritcepts collect on the smooth walls hemming in the space of the mindal ovradimension. They quiver with vitality infused to them through these seemingly impenetrable universe terminators. See out, from the mind world, through these mindal ovradimension walls. Corresponding physicates and spiritates gather on the other sides. In the spaces of their respective physical and spirital continuums, they strain at their counterpart mindates like magnets. Each mindate-exomindate pair comprises a compound structurate called a transcept, a special type of multidimensional object.

      A transcept is a dispaceous transate enspatiated in Spatium Mindus as one of the containing spaces. It is monoforceous, its simplate charge a dispaceous fortiality enstructurating in two space fields like an object and its reflection beyond the silvery surface of a mirror.
      Every transcept contains a concept and an exomindate. The concept in a transcept is a percept. The exomindate in a transcept is an incept. A transcept, percept, or incept is spirital or physical as it charges with Fortium Spiritus or Fortium Physicus, respectively. One-half of a transcept -- that is, its incept (physicate or spiritate) or percept (physiccept or spiritcept), enstructurated in the space of a single dimension (physic or spirit), is a pseudotranscept; specifically, a pseudotransceptual physicate, pseudotransceptual physiccept, pseudotransceptual spiritate, or pseudotransceptual spiritcept, respectively. A structurate that is not a transcept or pseudotranscept is a nontranscept. The pseudotranscepts of a given transcept are complementary pseudotranscepts, also referred to as adpseudotranscepts.

      Among the realities of the universum physicus is a physicate known as the brain. Some portions of the brain, subbrains, are pseudotransceptual, their physical charge, Fortium Physicus, being enspatiated in Spatium Mindus as well as in Spatium Physicus. Pseudotransceptual subbrains are called inceptive subbrains. Other subbrains, noninceptive subbrains, are nontransceptual, their charge and space being totally contained in the physical continuum. The total of the inceptive subbrains of a given brain is an inceptive brain, a monospaceous phase of a dispaceous physical fortiate.
      The charge of every inceptive subbrain, enspatiated in Spatium Physicus, also enspatiates in Spatium Physicum Mindus as a perceptive subbranion, whose total comprises a perceptive branion. An inceptive brain and its perceptive brainion are the incept and percept -- the pseudotransceptual physicate and physiccept, respectively -- of a physicotranscept, or physically enfortiated transcept, called a transbrain.

      A magical life vessel, a transbrain is a physico-mindal transate organ enfortiated in a single charge that is simultaneously enstructurated in physical space and mindal space. Its two pseudotranscepts are individual objects patterned in the unique space forms of different dimensions. The total dispaceous structurate, through the commonality of its monoforceous charge, is a multidimensional structurate, a transate -- which, since Spatium Mindus is one of its enspatiating fields, is a transcept.
      Some subbrains correspond in various ways, called degrees (primary, secondary, tertiary), to non-brain physicates -- objects of the subbrains. Subbrainal objects are referred to as primary (direct) if sensory stimulus comprises the relationship between the object and the subbrain. A stone reflecting light onto the eye's retina and consequently stimulating neural activity in the subbrain is a primary object of the subbrain. A secondary (indirect) subbrainal object is a previously primary object of some subbrain in the same brain, now associated with the current subbrain through patterns in the subbrain. A river that once was a primary subbrainal object of a subbrain in a given brain and is related to a subbrain of that brain through a pattern of physical memory in the configuration of the subbrain is a secondary object of the subbrain. A phantom, or tertiary, physical subbrainal object is an exobrainal physical structurate that, whether or not it exists or has existed, has and has had no sensorial relationship with the incept.

      A primary physical incept has as its object a primary physical object. A physical incept of second degree has as its object a secondary physical object. A tertiary physical incept has as its object a tertiary physical object.
      A transcept and percept, as well as an incept, possess an object -- the same object as possessed by the corresponding incept, and of the same degree.
      A concept or percept is primary, secondary, or tertiary as the associated incept is thus categorized. The common object in all cases is called an inceptive object. A primary physical inceptive object is something physical which is being perceived through sensation. A secondary physical inceptive object is something physical (or previously physical) which is being perceived through memory. A tertiary physical inceptive object may or may not exist physically, but has and has had no form of interaction with the subbrainally inceptive pseudotranscept.

      A spiritate analogy to the physicate brain is a spirital organ that I shall call a vitris. Like a physical brain, a spirital vitris possesses parts, in this case called subvitrises. Some of these parts are pseudotransceptual subvitrises, and some are nontransceptual subvitrises. The total of a given association of pseudotransceptual subvitrises is an inceptive vitris, a spiritate whose charge is enspatiated in Spatium Spiritus. This same charge also enspatiates in Spatium Spiritum Mindus as a perceptive vitrion. The partates of a perceptive vitrion, spiritcepts, are perceptive subvitrions.
      The mindverse having no substance unique to itself, there are no purely mindal beings. Spirital beings may be associated with spirital mind and physical beings with physical mind.
      Properties, or states, of structurates, regardless of the dimensionalities of the structurates, are not realities outside of mind. Perception means percept. The realities involved with a primary physical perception are the inceptive physical object, the physical incept, and the mindal percept. Related to this perception is the definition of the perception, which is a categorizing unincepted concept.

      Physical vibration is the motion, in physical space, of physical substance; that is, the varying, in Continuum Physicus, of a pattern of physical space-charge distribution. Sound is a percept. Sound, a perception, is experienced, remembered, or ideated as it is a primary, secondary, or tertiary percept. This idea that I am presenting, this definition of sound, is a nontranscept, a tertiary concept that exists independently of the occurrence of sound.
      A tree falling to the ground on an uninhabited island creates physical vibration. But with no ear to detect it, no inceptive brain to inceive it, and no perceptive brainion to perceive it, the vibration never becomes sound.
      Without transcepts, exomindates are not possessed of any qualities, not even of truth, beauty, or goodness. Where such associations exist as transcepts, the exomindates and associated mindates may or may not be harmonates.

      As these factors of mind and mind-transate reality precipitate into our view from the formlessness of unstructurated mind, a picture of personality-related reality begins to emerge, like a developing photograph.
      Concepts are called values to indicate their structural significance with respect to ovraconcepts of which they are partraconcepts. Values are physical, spirital, or mindal as they are physiccepts, spiritcept, or mindcepts. The value levelate of a value is the levelate to which the structural significance of the value applies, which can be different than the levelate of structuration of the value as an individual structurate. Aspects of a structurate can impact in an overateward direction.

A value is personalizable when it is either a receptive value or a causative value, involving the channeling of the power of choice -- will. A receptive value pertains to something that one wishes to encounter, while a causative value pertains to something that one wishes to bring into being.

      Perceiving these intensely personal concepts lit in the bright daylight of systematic portrayal is like feeling an inner touch or experiencing a refreshing breeze. Let us follow farther this faint trail in the universum mindus, paving it, as we go, with roadstones of developing concept.
      When a personality triate brings a personalizable value into its person, the value becomes a personalized value and is assigned a worthship. To worthship something in the highest sense is to worship it. The highest worship is to strive to become like the object of worship.

      The structurates of the personality dimension, Continuum Personalus, enfortiated in Fortium Personalus (constitutionally Fortium Spiritus), are called personates or, alternately, spiritons. A personate is called a personality value to indicate its structural significance with respect to an ovrapersonate of which it is a partrapersonate.

      Our visualizing has progressed from the constitutional to the functional and, now, the developmental aspects of personhood. Look over there, in that cluster of reality concepts involving personality, mind, exomindates, values, and harmonates. See the interactions. Let us go closer and observe.
      Personal beings can embody in their makeup various constitutional realities. Since personates and spiritates are enfortiated in common in Fortium Spiritus, a personal being always includes at least a personality and a spiritate.
      From this commonality arises a great variety of manifestations of personal beings. A purely spirital personal being will possess a spirital structurate variously configured with spirital form and energies to exist and function in the universum spiritus and the universum personalus.

      A spirit person (not a human person) does not necessarily have mind or mind-linking structurates. Spirit, of origin in Viton, is functionally antecedent to mind, of origin in Multon, a finalate of Viton.
      A person may possess, in addition to personality and spiritate, a vitris directing a corresponding vitrion in the dimension of spirital mind. Depending on the levelate of enstructuration and on the interstructurations involved, a vitris may direct one or more vitrions at various levelates. This can result in complex translevelational interpersonality reality enstructurations.
      A person whose personality realities include a vitris that is appropriately enstructurated may, through the vitris, be an influence to a number of spirital-mind vitrions, each of these vitrions in turn being a personality reality of a separate personality. The personality possessing the directive vitris is thus a spirital influence on the personalities who have the subordinate spirital minds -- in effect, a spirital overbeing.

      A person may possess a physical phase, including a physical brain and exobrainal physicate (the physical body). The mindal mind consists of mindcepts, bridging the physiccept-spiritcept gap. As the coordination of individual physiccepts with spiritcepts increases, with accompanying unification of corresponding physicates and spiritates in the world of spirit and physic, the difortiate mindcept grows. The physical phase of the mindcept, enfortiated in Fortium Physicus, is known as the mid mind, or soul. The spirital phase of the mindal mind is called the spirosoul; and the composite of soul and spirosoul, the transate mindcept, is known as the transsoul.
      Since you and I are accustomed to physical realities, we shall to some degree examine the mindcept from the perspective of the soul -- which, in addition to its own nature, also reflects, in its being, the spirosoul and the transsoul.
      The more a person chooses, under the unifying influence of the personality, to subject the decisions of the physical mind to the leading of the spirital mind through the coordinated insight of the mindal mind, the greater the total structurate of linked physico-spirital values, the transsoul; hence, the growth of the soul and the transsoul -- also the spirosoul.

      A personal being of physico-spirital aspect, possessing all three phases of mind, is, among other things, a souled being. Souled persons can undergo a unique process not experienced by purely physical or spirital persons: spiritization. Spiritization is a progressive shift of the functional center of choice -- hence the personality -- from the branion to the vitrion, from direction by physical values to direction by spirital values.
      A directate is a personality-unified transdimensional ovraobject, a multidimensional chain of interrelated objects that function as one by the command of will. A directate is a bidirectate, tridirectate, quaddirectate, or quindirectate as it spans the realities of two, three, four, or five dimensions or partradimensions. The order of dominance in a directate depends upon dimensionality. Spirit realities are the most dominant, then mindal realities, in the order of spirital mind, mindal mind (spirosoul then soul), and physical mind. Physical realities are subservient.

      In human infants, choice is a process of the brain. Post-infancy is a progressive phase of growth of the brain-directive brainion. A physico-mindal directate is realitizing. Choice is becoming more and more a branion process. The being is transceptualizing, spreading across the physico-mindal interregnum. Physical values are developing, physical mind concepts.
      This is the beginning of the path that every human life follows, a stimulating and adventurous traversal of the multidimensional universe. It begins in the purely physical realm and metamorphoses into the world of spirit. From total control by the unperceptive brain, function first advances to direction by the perceptive branion in a physico-mindal directate.
      Sometime later, a profound event occurs: the first physical-action-directing function of the vitris in the young child. This is the emergence of the physico-spirital directate in the child, through the intermediary of mind.

      The momentous event begins in the vitris, as a subvitris clasps itself across the spirito-mindal interregnum to a corresponding spiritcept in spirit mind, becoming a spirital pseudotranscept coupled in a relationship of dominance with a perceptive subvitrion (spirital concept). The spiritally directed spiritcept duplicates itself, like a pattern in a wax impression, in the form of an unincepted spiritcept in the spirital mind. This free concept of spirit -- or one duplicated from it -- enters the mindal mind and transforms into a spirosoulate by becoming ensouled -- coupled in the mindal mind with a corresponding physical value, or physical concept, which thereby constitutes a newborn soulate. The new soulate is a monodimensional reflection of a simultaneously appearing transsoulate -- a monospaceous difortiate -- in the mid mind. It is also a duplicate of a subbranion of the branion, in this reach of the spirital to the physical, transceptualizing across the physico-mindal interregnum, joining together with a physical subbrain as a physico-mindal transcept. The brain, under the control of the pseudotransceptual subbrain, carries out the corresponding action, recording a decision or undertaking a physical task.
      This first action of the soul is the birth of the soul. Since the personality functions directly upon spiritons and -- through the multidimensional reach of Fortium Spiritus -- functions upon corresponding spiritcepts and interacts with related spiritates, this first instance of spiritally directed choice dictating action of the being is the first completed function of personality and of the multidimensional quindirectate initiated by the spiritate, linked through the vitris, vitrion, soul (transsoul), brainion, and brain, and carried out by the body, in the life of the individual.

      At this time, the being begins to function as a person -- who, in view of the potential growth of the soul and the subsequent unification of the person under spirit leading, is a potentially spiritizing person. As the personality, a reality unifier and individuator, is successful in unifying its constituent realities, the brain defers its decision-making to the branion. The branion upholds its part of the quindirectate by delegating the valuating of priorities to the function of the soul. The soul, in turn, is structurated with spirital values (the manifestation of the spirosoul) that cause it to follow the ascending chain of subordination to the vitrion and then to the vitris.
      This results in a functional shifting of the personality and center of will from the physically enfortiated branion to the spiritally enfortiated vitrion. The creating of soulates through spirito-physical-dimension-linking directates is known as soulation, or ensoulation The spiritally associated physical concepts constituting the growing soul are not spirital realities, but spiritual realities -- physic patterned by spirit. They are personalized values: spiritally directed, physically coordinated, and mindally -- soully -- consummated.

      As you and I move our consciousnesses through the mindal universe, we notice a steady gradation of the mindates. Specific kinds gather at specific places, engaging in group-specific activities. At the mindate boundary walls are exomindcepts (physiccepts and spiritcepts) -- mindate percepts that are linked to exomindate incepts across the walls like iron filings strung together along the invisible flux lines of a magnet. Some exomindcepts are centers of activity. Around them cluster jostling crowds of unincepted exomindcepts isolated, in their nontransceptuality, from association with physicates and spiritates.
      To understand the difference in both location and behavior between mindcepts and exomindcepts, one must consider the differences in constitution between these structurates. Physiccepts and spiritcepts are dispaceous monofortiates, each protodimensional in a single charge and two spaces. Mindcepts are monospaceous difortiates, protodimensional in a dual charge and a single space.
      The Fortium Physicus of the physical phase of mindcepts, enstructurated in the mind space of Spatium Mindus, is not inceived by any counterpart in the physical space of Spatium Physicus. Similarly, the Fortium Spiritus of the spirital phase of mindcepts is exclusive to Spatium Mindus. These two charges are shaped to a single pattern in mind space, as mindcepts. They are simplates of a diliterate charge field, Fortium Transsoulus. Fortium Transsoulus can charge only Spatium Mindus, and that only in the area where mindcepts are found, Spatium Mindum Mindus. The result is a new substance, transsoul, enstructurated in Continuum Soulus -- a diforceous, monospaceous polycontinuum.
      This specialized area, Spatium Mindum Mindus, is Spatium Transsoulus, a simplate of the virtuate, Spatium Mindus. Constitutionally, it is Spatium Mindus. Structurates of Fortium Transsoulus, enstructurated in Spatium Mindus, are transsoulates; their physical pseudotransates are soulates. Soulates, in connection with any structural significance as partates of more overate soulates, are called soul values, or soulal values.

      Observe the exotranssoulates (nontranssoulic physiccepts and spiritcepts), each clustered about by shimmering nontransceptual physiccepts and spiritcepts. There, at the shiny boundary walls of the mindal world. See the bright energies flashing through the walls, transferring sparks from each incept to its linked percept in a ceaseless flow of sustaining energy from exomindates to mindates. Spirital energy, in the form of spirital charge, surges into the spiritcepts from their spirital incepts, and physical energy as physical charge flows from physical incepts into their physiccept counterparts.
      All is dazzling, multicharactered motion. Sustaining energies -- internal motions -- flash brightly in the forms of the mindates, which bob and bump along in endless tracks of external motion. The wending mindates transfer their energizing cargos of motion to other mindates like red blood cells carrying vitalizing oxygen to physical cells. Watch as these transferred energies stimulate similarly-enfortiated exotranssoulates, which swarm from the interior of the mindal mind, brushing against the incepted exotranssoulates. Becoming thus infused with energy, the newly activated nontransceptual exotranssoulates carry this vitality from each of two exomindal dimensions to pseudotransates of the transsoul in the mindal interior.

      A moving object, as it collides with a stationary object, transfers motion to the unmoving structurate. Trace in your imagination, if you will, the flow of motion in the world of mind back into the exomindate worlds. Always, it comes through living organisms. Life itself manifests as a complex arrangement of motion in atoms, molecules, and chemicals.
      There is no mind without life. All mind is sustained in its activities by the motion originated in living physical or spirital organisms and transmitted to mind through the dimensional barriers.
      There is no physical life without mind. Even the tiniest, most primitive physical living things have minds, though such structurates are simple compared with human mindates. A brain cell is a living being connected by physical lines of axonic communication to other such living beings. Human physical awareness, an ovra-awareness, is the overate of the awarenesses of multitudes of human brain cell beings. Each human cell incorporates in its form a physical equivalent of a tiny brain, part of which is an inceptive brain bridging over into Spatium Mindus.

      As a cell divides in reproductive function, its physicate divides, also its physiccept, creating offspring mindates as well as physicates. Cell physicates form an overate physical tissue in the human body, their overate physiccepts comprising a tissue level of consciousness. As physical tissues form physical organs, their overate physiccepts comprise an organ-associated physiccept, an organ level of mind.