monster with the enigmatical utterances of the
aforesaid Brazen Head. The philosophers are telling us that Time is the
fourth dimension in the process of evolving for our consciousness. I
take it that there are three stages in this evolution; the first, that
of immediate experience, is subsumed by the phrase 'Time is'; the second
is a passing from the concrete to the abstract through the fact that
'Time was'; and the glory of the last is visioned only when we can say
'Time is past.'

While many books have been written descriptive of the Exposition, none
has succeeded in accounting completely for the joy we have in yonder
miracle of beauty. And this through no fault of the writers. When all
has been said concerning plan and execution there is still a subtle
something not spatialized for consciousness. Length, breadth, and height
do not suffice to set forth the ways of our delight in it. What of this
perceptual residue? Obviously to give it extension we shall have to
ascribe to reality other dimensions than those of our present sense
realm. Some disciple of Bergson interrupts: 'Ah, this whereof you speak
is a spiritual thing and as such is given by the intuition. Why, then,
do you seek to spatialize it?' And the layman out of his mental
repugnance to things mathematical echoes, 'Why?' We have to answer that
the process of creative evolution makes imperative the transfixion by
the intellect of these so-called spiritual perceptions. Although the
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 c