Proof.- In proportion as each thing is more perfect, it possesses more of reality (II:Def.vi.), and, consequently (III:iii.and Note), it is to that extent more active and less passive. This demonstration may be reversed, and thus prove that, in proportion as a thing is more active, so is it more perfect. Q.E.D.
Corollary.- Hence it follows that the part of the mind which endures, be it great or small, is more perfect than the rest. For the eternal part of the mind (V:xiii. and V:xxix.) the understanding, through which alone we are said to act (III:iii.); the part which we have shown to perish is the imagination (V:xxi.), through which only we are said to be passive (III:iii. and general Def. of the Emotions); therefore, the former, be it great or small, is more perfect than the latter. Q.E.D.
Note.- Such are the doctrines which I had purposed to set forth concerning the mind, in so far as it is regarded without relation to the body; whence, as also from I:xxi. and other places, it is plain that our mind, in so far as it understands, is an eternal mode of thinking, which is determined by another eternal mode of thinking, and this other by a third, and so on to infinity; so that all taken together at once constitute the eternal and infinite intellect of God.
Prop. XLI. Even if we did not know that our mind is eternal, we should still consider as of primary importance piety and religion, and generally all things which, in Part IV., we showed to be attributable to courage and high-mindedness.
Proof.- The first and only, foundation of virtue, or the rule of right living is (IV:xxii.Coroll. and IV:xxiv.) seeking one's own true interest.
Now, while we determined what reason prescribes as useful, we took no account of the mind's eternity, which has only become known to us in this Fifth Part. Although we were ignorant at that time that the mind is eternal, we nevertheless stated that the qualities attributable to courage and high-mindedness are of primary importance. Therefore, even if we were still ignorant of this doctrine, we should yet put the aforesaid precepts of reason in the first place. Q.E.D.
Note.- The general belief of the multitude seems to be different. Most people seem to believe that they are free, in so far as they may obey their lusts, and that they cede their rights, in so far as they are bound to live according to the commandments of the divine law. They therefore believe that piety, religion, and, generally, all things attributable to firmness of mind, are burdens, which, after death, they hope to lay aside, and to receive the reward for their bondage, that is, for their piety, and religion; it is not only by this hope, but also, and chiefly, by the fear of being horribly punished after death, that they are induced to live according to the divine commandments, so far as their feeble and infirm spirit will carry them.
If men had not this hope and this fear, but believed that the mind perishes with the body, and that no hope of prolonged life remains for the wretches who are broken down with the burden of piety, they would return to their own inclinations, controlling everything in accordance with their lusts, and desiring to obey fortune rather than themselves. Such a course appears to me not less absurd than if a man, because he does not believe that he can by wholesome food sustain his body for ever, should wish to cram himself with poisons and deadly fare; or if, because he sees that the mind is not eternal or immortal, he should prefer to be out of his mind altogether, and to live without the use of reason; these ideas are so absurd as to be scarcely worth refuting.
Prop. XLII. Blessedness is not the reward of virtue, but virtue itself; neither do we rejoice therein, because we control our lusts, but, contrariwise, because we rejoice therein, we are able to control our lusts.
Proof.- Blessedness consists in love towards God (V:xxxvi. and Note), which love springs from the third kind of knowledge (V:xxxii.Coroll.); therefore this love (III:iii. and III:lix.) must be referred to the mind, in so far as the latter is active; therefore (IV:Def.viii.) it is virtue itself.
This was our first point. Again, in proportion as the mind rejoices more in this divine love or blessedness, so does it the more understand (V:xxxii.); that is (V:iii.Coroll.), so much the more power has it over the emotions, and (V:xxxviii.) so much the less is it subject to those emotions which are evil; therefore, in proportion as the mind rejoices in this divine love or blessedness, so has it the power of controlling lusts. And, since human power in controlling the emotions consists solely in the understanding, it follows that no one rejoices in blessedness, because he has controlled his lusts, but, contrariwise, his power of controlling his lusts arises from this blessedness itself. Q.E.D.
Note.- I have thus completed all I wished to set forth touching the mind's power over the emotions and the mind's freedom. Whence it appears, how potent is the wise man, and how much he surpasses the ignorant man, who is driven only by his lusts. For the ignorant man is not only distracted in various ways by external causes without ever gaining, the true acquiescence of his spirit, but moreover lives, as it were unwitting of himself, and of God, and of things, and as soon as he ceases to suffer, ceases also to be.
Whereas the wise man, in so far as he is regarded as such, is scarcely at all disturbed in spirit, but, being conscious of himself, and of God, and of things, by a certain eternal necessity, never ceases to be, but always possesses true acquiescence of his spirit.
If the way which I have pointed out as leading to this result seems exceedingly hard, it may nevertheless be discovered. Needs must it be hard, since it is so seldom found. How would it be possible, if salvation were ready to our hand, and could without great labour be found, that it should be by almost all men neglected? But all things excellent are as difficult as they are rare.
