ual 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 {286}
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 {287}
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 "mir