himself in harmony with her, not by a change in body, but by an advance in mind."
"On this view of his special attributes, we may admit 'that he is indeed a being apart.' Man has not only escaped 'Natural Selection' himself, but he is actually able to take away some of that power from nature which before his appearance she universally exercised. We can anticipate the time when the earth will produce only cultivated plants and domestic animals; when man's selection shall have supplanted 'Natural Selection;' and when the ocean will be the only domain in which that power can be exerted."
Baden Powell[[309]] observes on this subject: "The relation of the animal man to the intellectual, moral, and spiritual man, resembles that of a crystal slumbering in its native quarry to the same crystal mounted in the polarizing apparatus of the philosopher. The difference is not in physical nature, but in investing that nature with a new and higher application. Its continuity with the material world remains the same, but a new relation is developed in it, and it claims kindred with ethereal matter and with celestial light."
This well expresses the distinction between the merely physical and the hyperphysical natures of man, and the subsumption of the former into the latter which dominates it.
The same author in speaking of man's moral and spiritual nature says,[[310]] "The assertion in its very nature and essence refers wholly to a DIFFERENT ORDER OF THINGS, apart from and transcending any material ideas whatsoever." Again[[311]] he adds, "In proportion as man's moral superiority is held to consist in attributes not of a material or corporeal kind or origin, it can signify little how his physical nature may have originated."
Now physical science, as such, has nothing to do with the soul of man which is hyperphysical. That such an entity exists,
that the correlated physical forces go through their Protean transformations, have their persistent ebb and flow outside of the world of WILL and SELF-CONSCIOUS MORAL BEING, are propositions the proofs of which have no place in this work. This at least may however be confidently affirmed, that no reach of physical science in any coming century will ever approach to a demonstration that countless modes of being, as different from each other as are the force of gravitation and conscious maternal love, may not co-exist. Two such modes are made known to us by our natural faculties only: the physical, which includes the first of these examples; the hyperphysical, which embraces the other. For those who accept revelation, a third and a distinct mode of being and of action is also made known, namely, the direct and immediate or, in the sense here given to the term, the supernatural. An analogous relationship runs through and connects all these modes of being and of action. The higher mode in each case employs and makes use of the lower, the action of which it occasionally suspends or alters, as gravity is suspended by electro-magnetic action, or the living energy of an organic being restrains the inter-actions of the chemical affinities belonging to its various constituents.
Thus conscious will controls and directs the exercise of the vital functions according to desire, and moral consciousness tends to control desire in obedience to higher dictates.[[312]] The action of
living organisms depends upon and subsumes the laws of inorganic matter. Similarly the actions of animal life depend upon and subsume the laws of organic matter. In the same way the actions of a self-conscious moral agent, such as man, depend upon and subsume the laws of animal life. When a part or the whole series of these natural actions is altered or suspended by the intervention of action of a still higher order, we have then a "miracle."
In this way we find a perfect harmony in the double nature of man, his rationality making use of and subsuming his animality; his soul arising from direct and immediate creation, and his body being formed at first (as now in each separate individual) by derivative or secondary creation, through natural laws. By such secondary creation, i.e. by natural laws, for the most part as yet unknown but controlled by "Natural Selection," all the various kinds of animals and plants have been manifested on this planet. That Divine action has concurred and concurs in these laws we know by deductions from our primary intuitions; and physical science, if unable to demonstrate such action, is at least as impotent to disprove it. Disjoined from these deductions, the phenomena of the universe present an aspect devoid of all that appeals to the loftiest aspirations of man, that which stimulates his efforts after goodness, and presents consolations for unavoidable shortcomings. Conjoined with these same deductions, all the harmony of physical nature and the constancy of its laws are preserved unimpaired, while the reason, the conscience, and the æsthetic instincts are alike gratified. We have thus a true reconciliation of science and religion, in which each gains and neither loses, one being complementary to the other.