In this sense, therefore, our doctrine is obliged to conceive the entire world-life as including a temporal series of events. When considered with reference to any one of these events, the rest of the events that belong to the series of which any one finite Self takes account, are past and future, that is, they are no longer and not yet; just as, when viewed with reference to any one chord or phrase in the musical composition, all the other successive elements of the composition are either past or future.
The infinite divisibility of the time of our ordinary scientific conceptions is indeed due to that tendency of our own discriminating attention to an endless interpolation of intermediary stages, — a tendency which we studied in connection with our general account of the World of Description. We have, however, seen reasons, which, applied to time, would lead us to declare that an absolute insight would view the temporal order as a discrete series of facts ordered as any succession of facts expressing one purpose would be ordered, viz. like the whole numbers. On the other hand, we have no reason to suppose that our human consciousness distinctly observes intervals of time that in brevity anywhere nearly approach to the final truth about the temporal order. Within what is for us the least observable happening, a larger insight may indeed discriminate multitudes of events. In dealing with the concept of Nature, we shall see what significant use may be made of the hypothesis that there exists or may exist, finite consciousness for which the series of events that we regard as no longer distinguishable from merely elementary and indivisible happenings, are distinguished so minutely as to furnish content as rich as those which,
