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Acquired characters are not inherited, but those organic changes which are the result of the indwelling impulse of development are inherited. So dominant and fundamental are the results of this impulse that cross-breeding does not wipe them out.

III

While I cannot believe that we live in a world of chance, any more than Darwin could, yet I feel that I am as free from any teleological taint as he was. The world-old notion of a creator and director, sitting apart from the universe and shaping and controlling all its affairs, a magnified king or emperor, finds no lodgment in my mind. Kings and despots have had their day, both in heaven and on earth. The universe is a democracy. The Whole directs the Whole. Every particle plays its own part, and yet the universe is a unit as much as is the human body, with all its myriad of individual cells, and all its many separate organs functioning in harmony. And the mind I see in nature is just as obvious as the mind I see in myself, and subject to the same imperfections and limitations.

In following Lamarck I am not disturbed by the bogey of teleology, or the ghost of mysticism. I am persuaded that there is something immanent in the universe, pervading every atom and molecule in it, that knows what it wants–a Cosmic Mind or Intelligence that we must take account of if we would make any headway in trying to understand the world in which we find ourselves.

When we deny God it is always in behalf of some other god. We are compelled to recognize something not ourselves from which we proceed, and in which we live and move and have our being, call it energy, or will, or Jehovah, or Ancient of Days. We cannot deny it because we are a part of it. As well might the fountain deny the sea or the cloud. Each of us is a fraction of the universal Eternal Intelligence. Is it unscientific to believe that our own minds have their counterpart or their origin in the nature of which we form a part? Is our own intelligence all there is of mind-manifestation in the universe? Where did we get this divine gift? Did we take all there was of it? Certainly we did not ourselves invent it. It would require considerable wit to do that. Mind is immanent in nature, but in man alone it becomes self-conscious. Wherever there is adaptation of means to an end, there is mind.

Yet we use the terms “guidance,” “predetermination,” and so on, at the risk of being misunderstood. All such terms are charged with the meaning that our daily lives impart to them and, when applied to the processes of the Cosmos, are only half-truths. From our experience with objects and forces in this world, the earth ought to rest upon something, and that object upon something, and the moon ought to fall upon the earth, and the earth fall into the sun, and, in fact, the whole sidereal system ought to collapse. But it does not, and will not. As nearly as we can put it into words, the whole visible universe floats in a boundless and fathomless sea of energy; and that is all we know about it.

If chance brought us here and endowed us with our bodies and our minds, and keeps us here, and adapts us to the world in which we live, is not Chance a good enough god for any of us? Or if Natural Selection did it, or orthogenesis or epigenesis, or any other genesis, have we not in any of these found a god equal to the occasion? Darwin goes wrong, if I may be allowed to say so, when he describes or characterizes the activities of Nature in terms of our own activities. Man’s selection affords no clue to Nature’s selection, and the best to man is not the best to Nature. For instance, she is concerned with color and form only so far as they have survival value. We are concerned more with intrinsic values.