intuition transcends the intelligence in its grasp of beauty and truth,
we may attain to the higher insight it has to offer only if the things
of the spirit become known to the intellect - a point in Bergson's
philosophy which the majority of his readers overlook. 'We have,' he
says, 'to engender the categories of our thought; it is not enough that
we determine what these are.' Bergson is preeminently the prophet of the
higher space concept. We had done better to have held to Kant, for now
we are not only confronted with the fourth dimension as a thought-form,
but with the duty as well of furthering its creation. And in that light
we have to regard what of worth and meaning the Exposition has for us.

Although the scientist has found it useful on occasion to postulate the
fourth dimension, he has not thought necessary as yet to put it in the
category of reality; much less has the layman. Consequently the
mathematician holds the sole title to its knowledge unless we recognize
the claims of the medium to a fourth-dimensional insight.

There is much, however, today which points to our coming to such
perception as the natural result of our evolution and quite apart from
geometrical abstractions or occultism. It is as though some great tidal
wave had swept over space and we have, quite unbeknown to ourselves,
been lifted by it to new heights. And when we have once obtained our
spiritual balance we shall doubtless find that our space world has taken
to itself another direction, inconceivable as that now seems.

Space is more than room wherein to move about; it is, first of all, the
room in which we think, and upon how we do so depends the number of its
dimensions. If the attention has become 'riveted to the object of its
practical interest' to the extent that this is the only good the
creature knows, then is its thought-form one-dimensional even though its