Year: 1867




believe there are but three imaginable


processes for the introduction Of incipient


mind, or intelligence into animal organiza-
ton. The first is by direct creative implant-
ing or bequeathment of mind into each in
| diVidual at a certain stage of foetal growth,


IN which direct creative power and superin-
| tendence would have to be exercised tor
/ each individual Introduction Ia man alone
| about once in every minute-since the hu-
man births and deaths in this world average
about one each per minute-and correspond
! ingly the foetal embryo average a particular
| stage Of development about equally frequent
! Thus, without counting the almost infinite
| host of lesser animals In the scale Of organi-
cation, all possess some share of the sentient
or intelligent principle, and constantly re-
qulre creative superintendence for their
share Ali such routine of constant crea-
tive attention for this world only, would seem
to limit creative modes for the introduction
of minds to imperative and constant super
vision, which renders such supposed process
ses as incompatible with Infinite adaptabiIity
or choice Of methods


The second suppOses that mind, or intelIi-
gence, perVades all space (which is scarcely
plausible, and that brain organization, when
1T reaches q certain stage of development in
all animals, as necessarily absOrbs a prOpor-
tiOnate amount of this universally pervading
mind as the variously organized porous
sponges absorb corresponding amounts of
water when immersed in that fluid This
doctrine would leave no individuality 20
mind after separation from the body, all be-
ing again absorbed or returned to such all
pervading mind, which is scarcely admissi-
ble


The third and last supposable method is
by transmission or inheritance, as co-work-
ing in the designs and order of progression
in creative laws. This does not define the
mode of introduction of mind into the ami
NAL organization. Such transmission or in
heritanee of mind 1 consider to be definitely
deriUatfve, by the union in compound brains
Of ali the incipient minds of animalculae,
whose bodies are sacrificed in building up
all compound animal organizations Thus
by this fOrmulative process, minds may be
indefinitely accumulated in compound ami
mails In proportion to brain development,
without further creative superintendent
than such infnitesimal formulative process /
or the laws Of development engender; and
thus is simpli6ed the otherwise direct and
complicated method of constant creative su-
perintendenee, and it is brought In harmony
with all the observed simple constructive
processes of tangible nature.


In either case there is a positive affinity
between mind and brain organization which
holds the two together, and thus as clearly
proves the first to be material as we know
the second Is, or else there could be no har-
mOnizing affinity and retained associate re-
ciprOcal action, as it is incompatible with
matter to hold in allegiance that which is not
matter also. Such evident affinity between
mind and brain largely increases the proba-
bilities of animalcule sentient Incorporation
into compound brain organization, as the ami
malcule bodies, entOmbed within US, as
sumo, are sacrificed in our animal construc-
ton.


If mind is spiritual, as some claim "a
Vauge, indefnable idea-sometimes called
immaterial SubStGnce-an evident contradic-
tiOn,) there could exist no connecting and
retaining affinity with material brain organi-
zation; for existence must have positive
property, some share of cohesive materiality
to be SO associated or linked together hence
by spirit or spiritual part is probably meant
essence or essential part, which is only re-
fined subtitle materiality. So we return from
the ambiguous, non-entity idea of spirit to
its known defined characteristics, essence or /
subtitle part of a material


CHAs E. TOWNSEND