As to the idea of Space, the evidence which will have been presented will enable us to speak with perhaps more clearness than could have been hoped for in such a matter. Spiritual life, we infer, is not bound and confined by space-considerations in the same way as the life of earth. But in what way is that greater freedom attained? It appears to be attained by the mere extension of certain licenses (so to call them) permitted to ourselves. We on earth submit to two familiar laws of the ordinary material universe. A body can only act where it is. Only one body can occupy the same part of space at the same moment. Applied to common affairs these rules are of plain construction. But once get beyond ponderable matter,--once bring life and ether into play, and definitions become difficult indeed. The orator, the poet, we say, can only act where he is;--but where is he? He has transformed the sheet of paper into a spiritual agency;--nay, the mere memory of him persists as a source of energy in other minds. Again, we may say that no other body can be in the same place as this writing-table; but what of the ether? What we have thus far learnt of spiritual operation seems merely to extend these two possibilities. Telepathy indefinitely extends the range of an unembodied spirit's potential presence. The interpenetration of the spiritual with the material environment leaves this ponderable planet unable to check or to hamper spiritual presence or operation. Strange and new though our evidence may be, it needs at present in its relation to space nothing more than an immense extension of conceptions which the disappearance of earthly limitations was certain immensely to extend. How, then, does the matter stand with regard to our relation to Time? Do we find that our new phenomena point to any mode of understanding or of transcending Time fundamentally different from those modes which we have at our command? In dealing with Time Past we have memory and written record; in dealing with Time Future we have forethought, drawing inferences from the past. Can, then, the spiritual knowledge of Past and Future which our evidence shows be explained by assuming that these existing means of knowledge are raised to a higher power? Or are we driven to postulate something in the nature of Time which is to us inconceivable;--some co-existence of Past and Future in an eternal Now? It is plainly with Time Past that we must begin the inquiry.