He accepted the Leibnitzian fallacy that unity is indivisibility, which led to the Leibnitzian analysis of material bodies into immaterial monads, indivisible and therefore unextended, and to the theory of monadic souls and entelechies.
According to Leibnitz, while each immaterial element is a monadic substance and self-acting secondary cause, God is the primary cause of all.
At this point, having rejected both the Newtonian mechanism of bodily substances and the Leibnitzian automatism of monadic substances, he flew to the Spinozistic unity of substance; except that, according to him, the one substance, God, is not extended at all, and is not merely thinking, but is a thinking, willing and acting spirit.
It uses a monadic intermediate language, MIL, based on Moggi's computational metalanguage.
Besides, he was deeply impressed by the fact of man's personality and by the problem of his personal immortality, which brought him back through Schelling to Leibnitz, whose Monadologie throughout maintains the plurality of monadic souls and the omnipresence of perception, sketches in a few sections (§§ 23, 78-81) a panpsychic parallelism, though without identity, between bodily motions and psychic perceptions, and, what is most remarkable, already uses the conservation of energy to argue that physical energy pursues its course in bodies without interacting with souls ., and that motions produce motions, perceptions produce perceptions.