re
isolated, distinct, each "an infinitely repellent particle," but we
conceive of space too narrowly. The broader view admits the idea
that men are related by reason of a superior union, that their
isolation is but an affair of limited consciousness. Applying this
concept to conduct, we come to discern a literal truth in the words
of the Master, "He who hath done it unto the least of these my
children, hath done it unto me," and "Where two or three are
gathered together in my name." If we conceive of each individual as a
"slice" or cross-section of a higher being, each fragment isolated
by an inhibition of consciousness which it is moment by moment
engaged in transcending, the sacrifice of the Logos takes on a new
meaning. This disseverance into millions of human beings is that
each may realize God in himself. Conceiving of humanity as God's
broken body, we are driven to make peace among its members, and by
realization we become the Children of God.

LIVE OPENLY

"_Blessed are the meek," "Blessed are they that hunger and thirst
after righteousness." "Blessed are the peacemakers_." It would not
be impossible to trace a relation between higher space thought and
the other beatitudes also, but it will suffice simply to note the
fact that the central and essential teaching of the Sermon on the
Mount, "Let your light shine before men" is implicit in the
conviction of every one who thinks on higher space: he must _live
openly_. By continual dwelling upon the predicament of the flat-man,
naked, as it were, to observation from an eye which looks down upon
his plane, we come to realize our own exposure. In that large world
all that we think, or do, or imagine, lies open, palpable; there is
no such thing as secrecy. Imbued with this idea, we begin to live
openly because we must; but soon we come to do so because we desire
it. In making toward one another our limited lives open and manifest,
we treat each other in the service of truth as though we were all
members of that higher world. We imitate, in our world, our true
existence in a higher world, and so help to establish heavenly
conditions upon earth.

NON-RESISTANCE TO EVIL

The problem of ugliness and evil would seem at first thought to be
totally unrelated to the subject of space hyperdimensionality, but
there is at least a symbolical relation. This was suggested to the
author by the endeavor of two friends whose interests were
pre-eminently mathematical to discov