Again, there is the apparent opposition between the Omniscience of God and the freedom of man. The antithesis disappears if we realise that from the point of view of Infinites the dignity and power of Omniscience remain the same, even if some part of experience is not yet drawn into the sphere of Omniscience.[28] Here we have the present conceived of as a moving plane separating the unknown from the known. The “past” can be said to be known, though its content changes every instant. This is the real answer to W. James’s cry that he could accept an Absolute if it had even the fragment of an “other.” There can be this “other,” and yet the Absolute still remains an Absolute. The doctrine of _Omnipresence_ follows from the argument of the Continuum (which is the aggregate of all real numbers). Thus the number of points in space of infinite dimension is no greater than the number of points in any part of space as known to us. The whole is incarnate in every part, because to each part, in however small an atom, corresponds a point in the universal whole, and the number of points in a space of infinite dimensions is equal to the number of points in a straight line however small. And this is true not merely of points but also of forces. “The Universe is dynamic, charged throughout with innumerable modes of motion. Each point, however, of any moving thing--an ion of gas, a vibrating fibre of brain--is represented by a corresponding point in S (a small typical atom), and so within the tiny sphere--indeed, in every room, however small--the whole dynamics of the universe is depicted completely and co-enacted by motion of points and transformation of point configurations. There in miniature proceed at once the countless play and interplay of every kind of motion, small and large, simple and complex, the quivering dance of the molecule, the wave and swing of universal æther.”[29] III. DIMENSIONS IN SPACE There is another argument, one relating to the theories of time and space, which greatly affects the conception of omnipresence. This is the argument of the many dimensions, called by Keyser the “radiant concept of hyper-space, which only a generation ago was regarded, even by mathematicians--most adventurous of men--as being purposeless and vain, but which meanwhile has advanced so rapidly to commanding position that even the following statement by Poincaré, in his recent address before the International Mathematical Congress at Rome on ‘L’Avenir des Mathématiques,’ is well within the limits of conservatism: ‘Nous sommes aujourd’hui tellement familiarisés avec cette notion que nous pouvons en parler, même dans un cours d’université, sans provoquer trop d’étonnement.’ The fact is that the doctrine already exists in a vast and rapidly growing literature, flourishes in all the scientific languages of the world, and in its essential principles has become for mathematics as orthodox as the multiplication table.”