each other and as during, are what we are conscious of. For instance, I view the planets Jupiter and Saturn. They appear as objects in my consciousness. There is a distance between them; but this distance _is_ not, except as they _are_. If they are not, the word distance has no meaning with reference to them. Take them away, and I have no consciousness of distance as remaining. These planets continue in existence. They endure. This endurance we call time, but if they should cease, one could not think of endurance in connection with them as remaining. Here we most freely and willingly agree with Mr. Spencer that "the question is, What does consciousness directly testify?" but he will find that consciousness on this side of the water testifies very differently from his consciousness: as for instance in the two articles in the "North American Review," heretofore alluded to. Here, "the direct testimony of consciousness is," that spaces and times within the Universe are without the mind; that Space and Time, as _a priori_ conditions for the possibility of formal object and during event, are also without the mind; but the "testimony" is none the less clear and "direct" that Space and Time are laws of thought in the mind corresponding to the actualities without the mind. And the question may be asked, it is believed with great force, If this last were not so, how could the mind take any cognizance of the actuality? Again, most truly, Space and Time "cannot be conceived to become non-existent even were the mind to become non-existent." Much more strongly than this should the truth be uttered. They could not become non-existent if the Universe with every sentient being, yea, even--to make an impossible supposition--if the Deity himself, should cease to be. In this they differ no whit from the laws of Mathematics, of Logic, and of Morals. These too would remain as well. Thus is again enforced the truth, which has been stated heretofore, that Space and Time, as _a priori_ conditions of the Universe, stand in precisely the same relation to material object and during event that the multiplication table does to intellect, or the moral law to a spiritual person. It will now be doubtless plain that Mr. Spencer's remarks sprang directly from the lower faculties. The Sense in its very organization possesses Space and Time as void forms into which objects may come. So also the Understanding possesses the notional as connecting into a totality. These faculties cannot be in a living man without acting. Activity is their law. Hence images are ever arising and _must_ arise in the Sense, and be connected in the Understanding, and all this in the forms and conditions of Space and Time. He who thinks continually in these conditions will always _imagine_ that Space and Time are only without him--because he will be thinking only in the iron prison-house of the imagining faculty--and so cannot transcend the conditions it imposes.