a true belief from a belief which was wholly false. Contrariwise, the ultimate form of the religious consciousness is the final development of a consciousness which at the outset contained a germ of truth obscured by multitudinous errors.
Those who think that science is dissipating religious beliefs and sentiments seem unaware that whatever of mystery is taken from the old interpretation is added to the new. Or, rather, we may say that transference from the one to the other is accompanied by increase; since, for an explanation which has a seeming feasibility, it substitutes an explanation which, carrying us back only a certain distance, there leaves us in presence of the avowedly inexplicable.
Under one of its aspects scientific progress is a gradual transfiguration of Nature. Where ordinary perception saw perfect simplicity it reveals great complexity; where there seemed absolute inertness it discloses intense activity; and in what appears mere vacancy it finds a marvelous play of forces. Each generation of physicists discovers, in so-called "brute matter," powers which, but a few years before, the most instructed physicists would have thought incredible; as instance the ability of a mere iron plate to take up the complicated aerial vibrations produced by articulate speech, which, all translated into multitudinous and varied electric pulses, are retranslated a thousand miles off by another iron plate and again heard as articulate speech. When the explorer of Nature sees that, quiescent as they appear, surrounding solid bodies are thus sensitive to forces which are infinitesimal in their amounts—when the spectroscope proves to him that molecules on the earth pulsate in harmony with molecules in the stars—when there is forced on him the inference that every point in space thrills with an infinity of vibrations passing through it in all directions—the conception to which he tends is much less that of a universe of dead matter than that of a universe everywhere alive: alive, if not in the restricted sense, still in a general sense.
This transfiguration, which the inquiries of physicists continually increase, is aided by that other transfiguration resulting from metaphysical inquiries. Subjective analysis compels us to admit that our scientific interpretations of the phenomena which objects present are expressed in terms of our own variously-combined sensations and ideas—are expressed, that is, in elements belonging to consciousness, which are but symbols of the something beyond consciousness. Though analysis afterward reinstates our primitive beliefs, to the extent of showing that behind every group of phenomenal manifestations there is always a nexus, which is the reality that remains fixed amid appearances which are variable, yet we are shown that this nexus of reality is forever inaccessible to consciousness. And when, once more, we remember that the activities constituting consciousness, being rigorously bounded, can not bring in among themselves the activities beyond
