I am decidedly of the opinion that in very many instances we can trace such a necessary connexion, especially among birds, and often with more complete success than in the case which I have here attempted to explain.
To say that mind is a product or function of protoplasm, or of its molecular changes, is to use words to which we can attach no clear conception.
On the spiritual theory, man consists essentially of a spiritual nature or mind intimately associated with a spiritual body or soul, both of which are developed in and by means of a material organism.
In all works on Natural History, we constantly find details of the marvellous adaptation of animals to their food, their habits, and the localities in which they are found.
But naturalists are now beginning to look beyond this, and to see that there must be some other principle regulating the infinitely varied forms of animal life.
I have since wandered among men of many races and many religions.
I am thankful I can see much to admire in all religions.
If this is not done, future ages will certainly look back upon us as a people so immersed in the pursuit of wealth as to be blind to higher considerations.
There is, I conceive, no contradiction in believing that mind is at once the cause of matter and of the development of individualised human minds through the agency of matter.
Modification of form is admitted to be a matter of time.
It has been generally the custom of writers on natural history to take the habits and instincts of animals as the fixed point, and to consider their structure and organization as specially adapted to be in accordance with them.