Dg

[335] That my successive states of being have been accompanied by consciousness, and that some of them, such as thoughts, resolutions, and the like, appear to be nothing but varied modes of consciousness, need not perplex my reasonings. It is the natural constitution of the plant to develop

itself, of the animal to move, of man to think, - all after fixed laws. Why should I hesitate to acknowledge the last as the manifestation of an original power of Nature, as well as the first and second? Nothing could hinder me from doing so but mere amazement; thought being assuredly a far higher and more subtle operation of Nature than the formation of a plant or the proper motion of an animal. But how can I accord to such a feeling any influence whatever upon the calm conclusions of reason? I cannot indeed explain how the power of Nature can produce thought; but can I better explain its operation in the formation of a plant or in the motion of an animal? To attempt to deduce thought from any mere combination of matter is a perversity into which I shall not fall; but can I explain from it even the formation of the simplest moss? Those original powers of Nature cannot be explained, for it is only by them that we can explain everything which is susceptible of explanation. Thought exists, - its existence is absolute and independent; just as the formative power of Nature exists absolutely and independently. It is in Nature; for the thinking being comes into existence and develop

s himself according to the laws of Nature; therefore thought exists through Nature. There is in Nature an original thinking-power, as there is an original formative-power.