iscloses to our
immediate inspection that the attempt to set up time as an independent
terminus for knowledge is like the effort to find substance in a shadow.
There is time because there are happenings, and apart from happenings
there is nothing.

It is necessary however to make a distinction. In some sense time
extends beyond nature. It is not true that a timeless sense-awareness
and a timeless thought combine to contemplate a timeful nature.
Sense-awareness and thought are themselves processes as well as their
termini in nature. In other words there is a passage of sense-awareness
and a passage of thought. Thus the reign of the quality of passage
extends beyond nature. But now the distinction arises between passage
which is fundamental and the temporal series which is a logical
abstraction representing some of the properties of nature. A temporal
series, as we have defined it, represents merely certain properties of a
family of durations--properties indeed which durations only possess
because of their partaking of the character of passage, but on the other
hand properties which only durations do possess. Accordingly time in the
sense of a measurable temporal series is a character of nature only, and
does not extend to the processes of thought and of sense-awareness
except by a correlation of these processes with the temporal series
implicated in their procedures.

So far the passage of nature has been considered in connexion with the
passage of durations; and in this connexion it is peculiarly associated
with temporal series. We must remember however that the character of
passage is peculiarly associated with the extension of events, and that
from this extension spatial transition arises just as much as temporal
transition. The discussion of this point is reserved for a later lecture
but it is necessary to remember it now that we are proceeding to discuss
the application of the concept of passage beyond nature, otherwise we
shall have too narrow an idea of the essence of passage.

It is necessary to dwell on the subject of sense-awareness in this
connexion as an example of the way in which time concerns mind, although
measurable time is a mere abstract from nature and nature is closed to
mind.

Consider sense-awareness--not its terminus which is nature, but
sense-awareness in itself as a procedure of mind. Sense-awareness is a
relation of mind to nature. Accordingly we are now considering mind as a
relatum in se