“If then the process of thought is so simple as we saw, not less simple, at least, than that of speech, it follows, that the complicated apparatus which had been postulated by most philosophers for the performance of thought in its various spheres of manifestation, must make room for much plainer machinery. Instead of intuition, intellect, understanding, mind, reason, genius, judgment, and all the rest, we want really nothing but a self-conscious Monon, capable of changing all that is supplied by the senses into percepts, concepts, and names. These changes may be represented as something very marvellous, and we may imagine any number of powers and faculties for the performance of them.” “Grant a Monon conscious of itself, and conscious therefore of the impacts made upon it or the changes produced in it by other Mona which it resists, and we require little more to explain all that we are accustomed to call Thought.” The continuity of evolution naturally holds good according to Max Müller for the natural man, but not for the Self. How is this? Is the monon perhaps conceived as not-natural or outside of nature. Hardly. For Prof. Max Müller speaks of the object also as being a monon.[19] If the objects are as much mona as the subjects the same laws must hold good for both, and the subject-monon must be supposed to be an object-monon if considered in its relation to other object-mona. If Prof. Max Müller’s protest against the continuity of evolution is not based upon the dualism of natural and extra-natural mona, what can it mean when he says that evolution does not hold good for the Self? If the Self is conceived as a monon, i. e. something “alone” like an atomic unit, it can have no evolution. Evolution is change of form through the production of new configurations. A monon or an isolated unit considered by itself cannot evolve. It is as it ever has been and will be—a monon. If this is Prof. Max Müller’s meaning, we must ask, How does he know that the self is a monon and that objects are mona? Do they not, if so conceived, become highly mysterious entities? New mona are constantly born into this World. Whence do they come? Is every birth of a child the new creation of another monon by the creator, who so distributes the babes in the world that like babes are given to like parents thus producing the wrong impression of heredity as well as of a continuity of evolution? The idea of explaining all the activities of the mind by the postulate of a conscious monon is very simple indeed, but the problems which would arise from this postulate are extremely complex, and it seems to us that after all the proposition of evolution is by far the simplest solution of all the difficulties.[20]