Briefly, the view taken is that the "Form of Good" perceived by the mind is the source of everything that is perceived by the senses. This is equivalent to saying that the objects of our three-space world are projections of higher-dimensional realities--that there is a supernal world related to this world as a body is related to the shadow which it casts. SWEDENBORG Emerson, in his _Representative Men_, chose Swedenborg as the representative mystic. He accepted Swedenborg's way of looking at the world as universally characteristic of the mystical temperament. The Higher Space Theory was unheard of in Swedenborg's day, nevertheless in his religious writings--thick clouds shot with lightning--the idea is implicit and sometimes even expressed, though in a terminology all his own. To Swedenborg's vision, as to Plato's, this physical world is a world of ultimates, in all things correspondent to the casual world, which he names "heaven." "_It is to be observed_," he says, "_that the natural world exists and subsists from the spiritual world, just as an effect exists from its efficient cause_." According to Swedenborg, conditions in "heaven" are different from those in the world: space is different: distance is different He says, "_Space in heaven is not like space in the world, for space in the world is fixed, and therefore measurable: but in heaven it is not fixed and therefore cannot be measured_." Herein is suggested a _fluidic_ condition, singularly in accord with certain modern conceptions in theoretical physics. Commenting upon the significance of Lobatchewsky's and Bolyai's work along the lines of non-Euclidian geometry, Hinton says, "By immersing the conception of distance in matter, to which it properly belongs, it promises to be of the greatest aid in analysis, for the effective distance of any two particles is the result of complex material conditions, and cannot be measured by hard and fast rules."