Now you cannot have a theory of rest without in some sense admitting a theory of absolute position. It is usually assumed that relative space implies that there is no absolute position. This is, according to my creed, a mistake. The assumption arises from the failure to make another distinction; namely, that there may be alternative definitions of absolute position. This possibility enters with the admission of alternative time-systems. Thus the series of spaces in the parallel moments of one temporal series may have their own definition of absolute position correlating sets of event-particles in these successive spaces, so that each set consists of event-particles, one from each space, all with the property of possessing the same absolute position in that series of spaces. Such a set of event-particles will form a point in the timeless space of that time-system. Thus a point is really an absolute position in the timeless space of a given time-system. But there are alternative time-systems, and each time-system has its own peculiar group of points--that is to say, its own peculiar definition of absolute position. This is exactly the theory which I will elaborate. In looking to nature for evidence of absolute position it is of no use to recur to the four-dimensional manifold of event-particles. This manifold has been obtained by the extension of thought beyond the immediacy of observation. We shall find nothing in it except what we have put there to represent the ideas in thought which arise from our direct sense-awareness of nature. To find evidence of the properties which are to be found in the manifold of event-particles we must always recur to the observation of relations between events. Our problem is to determine those relations between events which issue in the property of absolute position in a timeless space. This is in fact the problem of the determination of the very meaning of the timeless spaces of physical science. In reviewing the factors of nature as immediately disclosed in sense-awareness, we should note the fundamental character of the percept of 'being here.' We discern an event merely as a factor in a determinate complex in which each factor has its own peculiar share. There are two factors which are always ingredient in this complex, one is the duration which is represented in thought by the concept of all nature that is present now, and the other is the peculiar _locus standi_ for mind involved in the sense-awareness. This _locus standi_ in nature is what is represented in thought by the concept of 'here,' namely of an 'event here.'