The heading of this chapter does not mark a new departure, for we have been tracing existing forms of matter from the first, and have already seen the necessity of believing in Creative Intelligence and Guidance. We have seen that inorganic matter, with what we call its molecular or atomic structure, cannot be reasonably regarded as self-caused; and we have concluded with Sir J.F.W. Herschell that the sight of such a well-arranged army, performing its evolutions in a regular and uniform manner, irresistibly suggests a great Commander and Designer. We have further found that the advent of LIFE demands a Power _ab extra_. We have called attention to the gap, between plant and animal, which is ignored or made light of, chiefly on account of the close approach of the two kingdoms. But there is one broad distinction, namely, that of elementary reason and no reason, or of consciousness and unconsciousness, which is, in itself, a sufficient difficulty to pull us up shortly. We have not yet fully considered this matter, because it will come more appropriately at a later stage, and in the _à fortiori_ form. But we have justly noted it here. We cannot account for the most elementary reason by any physical change; there is no analogy between the two. The connection of mind and matter is unexplainable; and no theory of development of physical form can say why, at any given stage, physical development begins to be accompanied by brain-power and _consciousness_. Admit candidly that the addition of intelligence at a certain stage, however mysteriously interwoven with structural accompaniments, is a gift _ab extra_, and we have at least a reasonable and so far satisfactory explanation. But when we have got an animal form, however simple and elementary, with at least a recognizable "potentiality" of intelligence, we enter, as I said, a long stretch of apparently smooth water, over which, for an important part of our passage, we seem able to glide without any difficulty from the necessary intervention of the so-called supernatural. I have, then, to show that even here there is really no possibility of dispensing with a Creator who has a purpose, a designed scheme, and a series of type-forms to be complied with.