Now, it is evident that a being embodied in four space and possessing, either temporarily or permanently, no three-space vehicle, will be unaffected by three space change and will, therefore, be independent of three space time. Four space change would take the place of the three spatial simultaneities by which we, embodied in three space, reckon time, and five space change would take the place of the changes in Psychic states which for us give rise to the second aspect of time which we have been discussing. The whole dual nature of time would be repeated but with the difference of being one dimension higher. The same may be applied to five space and six space and so on, indefinitely. In each case the changes giving rise to the experience of subjective time would presumably be the resultant of the changes of all spaces higher than that of the lowest vehicle, but that of the next higher space would predominate. Hence Consciousness could never be altogether free of the experience of time until it was embodied only in the highest space of all, which we must suppose to possess the attributes of infinitely dimensional space. And this will only apply to the Divine Consciousness. All this is admittedly highly speculative but seems to me the natural deduction if we assume the existence of spaces of dimensionality higher than four. The nature of maximally dimensional space is a question which I do not propose to discuss here as it is somewhat conspicuously outside the sphere of practical politics. For other observations on this subject, including some remarks on the concept of "curved time," the interested reader may profitably refer to Mr. Bragdon's book "Four Dimensional Vistas." Mr. Klein treats the question in a rather different, but highly interesting, manner in his book "Science and the Infinite." PREVISION. The subject of prevision is obviously closely allied to that of time, since the only considerable difficulty lies in the fact that the incidents forseen are removed in time. They are wrapped in the darkness of the future and we say that they "have not happened yet." There are two forms which an attempt to explain the fairly numerous good cases of prevision may take. One way is to say that the future is latent in the present in that it is determined by factors at present in existence. The other is to say that there is no such thing as Past or Future, but that both are comprehended in the Now and that it is merely on account of the limitations of our Consciousness that we cannot apprehend them.