Science accepts only facts that are available only through our brain and sense organs. What would happen, if we had more complex brain design and more complicated sense organs? Only imagine more active and differently functioning neurons of our brain that get input signals from more than 5 sense organs. Any difference, e.g. having active 3, but not 2 eyes would automatically cause to the process of seeing around and create a new image according to it, which in turn would change the whole cognitive processes automatically. Science and its facts cannot completely clarify everything, it will not be able to do it one day, that is why there must be some reality beyond the explanation limits of science.
I have the shape of a human being and organs equivalent to those of a human being. My organs, in fact, are identical to some of those in a prosthetized human being. I have contributed artistically, literally, and scientifically to human culture as much as any human being now alive. What more can one ask?
It is not the organs-that is, the character and form of the animal's bodily parts-that have given rise to its habits and particular structures. It is the habits and manner of life and the conditions in which its ancestors lived that have in the course of time fashioned its bodily form, its organs and qualities.
Because every portion of the body, mind, and spirit yearns for the integration of yin and yang, angelic intercourse is led by the spirit rather than the sexual organs. . . . Where ordinary intercourse unites sex organs with sex organs, angelic cultivation unites spirit with spirit, mind with mind, and every cell of one body with every cell of the other body.
When, as today, there is a market in human organs, when fetuses are produced to make spare organs available, or to make progress in research and preventive medicine, many regard the human content of these practices as implicit. But the contempt for man that underlies it, when man is used and abused, leads -- like it or not -- to a descent into hell.
Pope Benedict XVI
It is in this mutual dependence of the functions and the aid which they reciprocally lend one another that are founded the laws which determine the relations of their organs and which possess a necessity equal to that of metaphysical or mathematical laws, since it is evident that the seemly harmony between organs which interact is a necessary condition of existence of the creature to which they belong and that if one of these functions were modified in a manner incompatible with the modifications of the others the creature could no longer continue to exist.
The development of the Vertebrate proceeds from an axis upward, in two layers, which coalesce at the edges, and also downward, in two layers, which likewise coalesce at the edges. Thus two main tubes are formed, one above the other. During the formation of these, the embryo separates into strata, so that the two main tubes are composed of subordinate tubes which enclose each other as fundamental organs, and are capable of developing into all the organs.
Karl Ernst von Baer
There's one uneasy borderline between what is external and what is internal, and this borderline is defined exactly by the sense organs and the skin and the introduction of external things within my own body. Consciousness is altered by physical events and physical objects, which impinge upon my sense organs, or which I introduce into my body. Now the name traditionally given to external objects or processes which change you internally is sacrament. Sacraments are the visible and tangible techniques for bringing you close to your own divinity.
Just as in the body, eye and ear develop as organs of perception, as senses for bodily processes, so does a man develop in himself soul and spiritual organs of perception through which the soul and spiritual worlds are opened to him. For those who do not have such higher senses, these worlds are dark and silent, just as the bodily world is dark and silent for a being without eyes and ears.
Nothing at first can appear more difficult to believe than that the more complex organs and instincts should have been perfected, not by means superior to, though analogous with, human reason, but by the accumulation of innumerable slight variations, each good for the individual possessor. Nevertheless, this difficulty, though appearing to our imagination insuperably great, cannot be considered real if we admit the following propositions, namely, - that gradations in the perfection of any organ or instinct, which we may consider, either do now exist or could have existed, each good of its kind, - that all organs and instincts are, in ever so slight a degree, variable, - and, lastly, that there is a struggle for existence leading to the preservation of each profitable deviation of structure or instinct. The truth of these propositions cannot, I think, be disputed.