The largest space has corners not; the largest vessel is the slowest wrought;
the perfect sound cannot be heard; the grandest form takes no shape.
It is important to establish that the difference between space and matter is a product of neural activity; in reality, space and matter are part of the same continuum, which changes in organization and complexity. We see a material object when we are in contact with zones of a continuous material space that we can organize; we see transparent space when we cannot discover or decode a type of organized energy. This is why space is considered a web of organized energy.
Perhaps human beings who walked the Earth millions of years ago saw transparent space where we now perceive physical objects; likewise, it is possible that at some point in the future we will see solid, physical objects where we now see transparent space.
The perception of space and the image of physical objects change with learning; if a material object is organized space, then this learning consists of an incremental capacity to detect the specific organization thereof; if it is possible that objects we see are cerebral materializations of space, then the space we see is an organized form of energy.
In Buddhist teachings, reality is a mirror of the mind; in physics, reality is conceptualized as a quantum field. Both argue that conscience cannot be reduced to matter. At the same time, it is necessary to remember that what we call matter and what we know as solid objects arise from and represent a limited decodification of one of a myriad of realities that exist. Hence, solidness and separability are more a product of mental processing and less of a reality in themselves.
If each part of space contains information about the other parts of the same space, and if we can only decode and perceive one part, what would happen if we could see multiple parts at the same time? It is almost certain