The first view of conditions that the mind takes upon awakening to consciousness in any new sphere of cognition is necessarily hazy and inchoate. There is more or less of astonishment, wonder and bewilderment upon first becoming aware of a new scope of realism. In this state it is natural that the mind should overlook or ignore much that is essential and perhaps all that is so even escaping the true import of the phenomena which it senses. It is reasonable, too, that in such a state the main outlines of what is really seen may be greatly distorted and exaggerated so that it is well-nigh impossible to secure a correct comprehension of the character of a new scope of realism from any early survey. It is not until later years, after much study and circumspection that the mind, becoming used to the new conditions, begins to get correct impressions and to make valid judgments as to that which it discerns. And even then, it not infrequently happens that the resultant view of things in general is found to be in need of revision and correction. Hence, after everything is sifted down to the ultimate allowance for the illusion incident to too much enthusiasm and wonder we have only a very small residuum of truth upon which to build and this latter we often find to be the single thread of reality which runs through all the phenomena and which is, therefore, the only quantity that remains worthy of much consideration. Thus it is with religion. The path of progress over which our religious conceptions have come need not be outlined here, but to any one at all acquainted with the history of religious thought and ideals it at once must be patent that it has been one continuous surrender of the old for the new, of one degree of realism for another newer and higher degree; that always it has been the phenomena, the flora of the ideals which have had to give way, while nothing was left but the roots of realism from which they have sprung. It has been the same with scientific knowledge. Facts have been collected and hypotheses proposed to synthesize them and yet these have had to give way for others, and others still, until the data of scientific knowledge to-day are quite different from what they were in earlier days. And yet permeating the scientific knowledge of all times has been the golden thread of reality, and of all facts and systems of facts which man has successively assumed and surrendered nothing has remained but the reality; indeed, nothing could so remain, but reality. So it is with air phenomena with which consciousness has to deal. This perhaps is due to the fact that the mind interprets phenomena in accordance with the quality of its awareness, and as consciousness is a variable quantity, its standards of interpretation will likewise vary. Each new scope of awareness, after this manner, yields higher and more exact standards of interpretation. And then, progressing in awareness from the segment to