Scenes

Every entity—whether a tree, an animal, a human being, a bird, the earth, a planet, or the cosmic expanse—exists within a dimensional, space framework. Within the cosmos, whatever appears is constituted through the convergence of the space of vision and the space of scenes.

Empirical observation indicates that, in conditions of darkness, certain individuals perceive distinct scenes. These scenes arise from the interaction between the space of vision and the condition of darkness. On occasion, such scenes also appear during states of wakeful consciousness in daylight—an infrequent yet verifiable occurrence. Whether in darkness or illumination, these scenes present themselves as though situated behind a perceptual veil.

These scenes are suspended within affective states such as fear, dread, hope, and longing. When an individual traverses a forest in solitude and experiences an acute awareness of aloneness, a spatial configuration of fear is activated within the visual field. In such a state, scenes may be perceived in darkness that lack any external ontological reality. The space shaped by fear deepens to the extent that the visual forms acquire distinctness and dimensional articulation. Analogously, the space of hope exhibits a similar depth, wherein, during wakeful consciousness and under conditions of light, it discloses scenes marked by clarity and structural definition.

It is the space of hope that engenders generations, gives rise to the growth of trees and foliage, and brings planets and stars into the purview of vision. In comparative terms, the space of hope exhibits a greater ontological and generative potency than that of fear.

When the space of hope is constituted within the mind, the faculty of vision reorients perceptual focus so that blossoms appear upon trees and colors become discernible within fruits. Even in towering trees, floral and foliar forms begin to emerge within the scope of sight. This space is marked by temporal continuity—one that may persist across centuries, endure for years or months, extend for hours, or dissolve within minutes or seconds. In the absence of such continuity within the space of hope, the perceptibility of transformation within the world would be rendered null. In contrast, the space of fear discloses only that which lies beyond the perceptual veil, exerting a profound influence upon the mind such that the entirety of the sensory faculties is redirected toward it. While this condition may also manifest in states of wakefulness, its distinguishing characteristic lies in its temporal continuity. Fear constitutes a space that penetrates the cognitive field, reconfigures the trajectory of vision, and induces a paralysis of the senses. Within this state, all that is contained in the space of fear becomes the exclusive object of perception—one sees it, consumes it, wears it, inhales it, and contemplates it—until the subject becomes entirely subsumed within it.

Upon this subsumption, a singular phenomenon occurs: the space of fear becomes dislocated from the temporal present. Occasionally, this space conveys the individual into the future, and sometimes into the present moment. When it leads into the present, temporal differentiation effectively collapses, leaving only a displacement in spatial coordinates. The shift in location—whether by a thousand or two thousand miles—occurs without altering temporal flow. However, when the space transitions into the past, both temporal and spatial dimensions undergo transformation. The individual may find themselves situated centuries prior—whether one hundred, five hundred, or a thousand years ago. Similarly, when transported into the future, both time and space coordinates are recalibrated.

The profundity and potency of this space allow an individual to be practically situated in a prior or forthcoming era, fully inhabiting its temporal reality to the extent of experiencing a complete lifespan. For example, one may engage in quotidian activities among people of five centuries past—consuming food and drink, moving within that social milieu, and participating in life events such as marriage. Crucially, such immersion necessitates the maintenance of temporal continuity within the space. Once established, this continuity permits the individual to reside within past or future temporalities for durations extending subjectively from fifty to one hundred years. Nevertheless, upon return, the individual re-enters the exact moment of departure, suggesting that within such spaces, conventional linear temporality is suspended, and that each spatial domain operates according to a distinct temporal framework.

The concept of the space of fear here transcends the ordinary apprehension associated with worldly gain and loss; it should not be conflated with fear grounded in material contingencies. Rather, it denotes the existential fear of the God—an apprehension of an unseen, ineffable power that remains beyond direct sensory apprehension. What is commonly categorized as fear of worldly benefit or detriment is more accurately described as a form of psychological frailty manifesting in response to temporal concerns. Genuine fear, in this context, is the profound apprehension of the unseen metaphysical reality. This particular fear constitutes a distinct ontological space that transports the individual beyond the perceptual veil, unveiling manifold hidden dimensions of existence.

Within the realm of the material world (nasūt), the continuity inherent in the space of fear is markedly constrained, whereas the space of hope exhibits a significantly higher degree of temporal and phenomenological continuity. Memory operates within both these affective-spatial conditions, constituting an autonomous ontological space wherein the inscriptions of all prospective phenomena—those manifesting within the horizons of fear and hope—are encoded. Nevertheless, memory’s retrieval capacity is neither exhaustive nor consistent; it occasionally yields spontaneous recollections, while at other times, despite concerted volitional effort, it fails to access certain contents.

This phenomenon arises from the fact that the space of memory does not invariably activate through deliberate volition to reveal all its encoded records. Frequently, when memory’s space delves into its deeper strata, it necessitates a substantial and potent stimulus to initiate movement; in the absence of such a catalyst, the memory space remains inert. As a result, not all extant inscriptions are retrieved. Furthermore, the memory space demonstrates significantly greater continuity within the affective condition of hope. This continuity underlies the sequential progression wherein one cognition succeeds another, one event follows a prior occurrence, and one action emerges subsequent to a preceding one in a coherent temporal unfolding.

The mental gating mechanisms function to integrate discrete cognitive acts into unified semantic constructs, thereby producing coherent and contextually acceptable propositions. While each element within memory exists as a distinct record, these gating processes synthesize and organize them into linguistically structured sentences. This integrative capacity underpins the formulation of extended texts, such as books, which conventionally revolve around a central thematic discourse. Despite the presence of multiple thematic records within the spatial dimension of memory, textual works are systematically partitioned into chapters and paragraphs to accommodate this inherent complexity. The brain’s gating apparatus concatenates numerous cognitive units into sentences of finite length, as surpassing this threshold imposes considerable constraints on cognitive processing.

Cognitive gates that generate a state analogous to dukhan (Divine smoke) emit their influence in a diffused, vapor-like manner. This diffusion expands within the mental field to a degree that allows the interpretive faculty of the intellect to access, decipher, and comprehend the encoded memory. Despite its ethereal dispersion, the embedded inscription retains its ontological integrity, persisting in a stabilized, intelligible form within the architecture of consciousness.

Should an individual seek to retrieve a record from memory once, it will be accessible; and should the retrieval be attempted a thousand times, it will likewise be obtained. In instances where memory does not return the record, or the progression of a sentence becomes cognitively strenuous, the mind utilizes syntactic pauses as structural aids to facilitate the sentence’s completion. These pauses amplify the operative capacity of memory, enabling it to articulate coherent linguistic structures that it can itself interpret. Moreover, the mnemonic space does not merely engage in retrieval; it continually folds, organizes, and archives the contents of this space, ultimately rendering them in the form of microfilm.

An additional function of the mnemonic space is its ability to instantaneously enlarge the microfilm when necessary, allowing the cognitive gate to decode it in the form of coherent sentences. A further function involves the segmentation of this data into distinct cognitive gates, reversing the sequence of mental processing: from outcome to act, from act to motion, from motion to sensation, from sensation to thought, and from thought to supposition. Upon reaching the stage of supposition, it assumes the form of syntactic pauses, whose sole function is to neutralize the emotional residues of grief or joy.

The fourth function of the mnemonic space entails the systematic transmutation of pause markers and analogous signs through successive cognitive states: from perception (wahm) to conception (khayal), from conception to sensation (ihsas), from sensation to motion (harakat), and from motion to actualization (fayl). This process pertains exclusively to the immediate past—namely, the recent present, encompassing mere seconds prior. Within this context, the pause markers instituted by the mnemonic space signify primarily astonishment, stillness, and silence.

The fifth function of the mnemonic space involves the activation and propagation of prospective cognitions. The sixth function pertains to the emergence of a sixth sense, wherein disparate neural gates within the mental framework integrate to formulate a coherent semantic construct. This construct possesses intrinsic meaning and is designated as the sixth sense. It does not constitute knowledge of the metaphysical or unseen but represents an innate capacity inherent to all humans, manifesting as a unique phenomenon of the mnemonic space.