in theistic
evolution to show when and where and how the Divine effluence is
introduced.

Similar to this was the theory which the Hindu Kanada propounded more
than two thousand years ago. As translated and interpreted by Colebrook,
Kanada taught that two earthly atoms concurring by an unseen and
peculiar virtue called "adrishta," or by the will of God, or by time, or
by competent cause, constitute a double atom of earth; and by concourse
of three binary atoms a tertiary atom is produced, and by concourse of
four triple atoms a quaternary, and so on.[185] Thus the great earth is
produced. The system of Lucretius was much the same, though neither
Lucretius nor Spencer has recognized any such force as adrishta.[186]

What seems to distinguish Mr. Spencer's theory is the extension of this
evolutionary process to mind and spirit in the development of thought
and feeling. He does not say that mind resides in the molecules, but
that their movements attend (if they do not originate and control) the
operation of the mind. Professor Leconte seems to go farther when he
says that "in animals brain-changes are in all cases the cause of
psychical phenomena; in man alone, and only in his higher activities,
psychic changes precede and determine brain changes."[187] We shall see
farther on that Mr. Spencer, in his theory of intuition, admits this
same principle by logical inference, and traces even man's highest
faculties to brain or nerve changes in our ancestors. Kanada also held
that mind, instead of being a purely spiritual power, is atomic or
molecular, and by logical deduction the mental activities must depend
on the condition of the molecules.

Ram Chandra Bose, in expounding Kanada's theory, says: "The general idea
of mind is that _which is subordinate to substance_, being also found in
intimate relations in an atom, and it is itself material." The early
Buddhist philosophers also taught that physical elements are among the
five "skandas" which constitute the phenomenal soul. Democritus and
Lucretius regarded the mind as atomic, and the primal "monad" of
Leibnitz was the living germ--smallest of things--which enters into all
visible and invisible creations, and which is itself all-potential; it
is a living microcosm; it is an immortal soul. These various theories
are not parallels, but they have striking similarities. And I believe
that Professor Tyndall, in his famous Belfast Address, virtually
acknowledges Lucretius as th