anic limitations, the study of the mind itself becomes a part
of the science of bionomics. For it is itself an instrument or a
combination of instruments by which we acquire such knowledge of the
world outside of ourselves as may be needed in the art of living, in the
degree in which we are able to practise that art.

The necessary sequence of events exists, whether we are able to
comprehend it or not. The fall of a leaf follows fixed laws as surely as
the motion of a planet. It falls by chance because its short movement
gives us no time for observation and calculation. It falls by chance
because, its results being unimportant to us, we give no heed to the
details of its motion. But as the hairs of our head are all numbered, so
are numbered all the gyrations and undulations of every chance autumn
leaf. All processes in the universe are alike natural. The creation of
man or the growth of a state is as natural as the formation of an apple
or the growth of a snow-bank. All are alike supernatural, for they all
rest on the huge unseen solidity of the universe, the imperishability of
matter and the immanence of law.

We sometimes classify sciences as exact and inexact, in accordance with
our ability exactly to weigh forces and results. The exact sciences deal
with simple data accessible and capable of measurement. The results of
their interactions can be reduced to mathematics. Because of their
essential simplicity, the mathematical sciences have been carried to
great comparative perfection. It is easier to weigh an invisible planet
than to measure the force of heredity in a grain of corn. The sciences
of life are inexact, because the human mind can never grasp all their
data. Nor has the combined effort of all men, the flower of the altruism
of the ages, that we call science been able to make more than a
beginning in this study. But however incomplete our realization of the
laws of life, we may be sure that they are never broken. Each law is the
expression of the best possible way in which causes and results can be
linked. It is the necessary sequence of events, therefore the _best_
sequence, if we may imagine for a moment that the human words "good" and
"bad" are applicable to world-processes. The laws of nature are not
executors of human justice. Each one has its own operation, and no
other. Each represents its own tendency towards cosmic order. A law in
this sense cannot be "broken." A broken law would be a discarded
uni