DE ANIMAE IMMORTALITATE On the Immortality of the Soul

Indeed, it is life, to which by its own nature death is repugnant. Furthermore, it cannot perish due to the weakness or decay of the principle or cause from which it drew its origin, since its cause is eternal, or if you prefer, its principle is eternal. This is also held as a greatest argument: that the mind reflects upon itself and recognizes itself intrinsically, with no help from an external organ as an intermediary, and that it is held to be more perfect the more it has freed itself from corporeal bonds and organs. It is not obligated to any thing in the manner of sensible forms, but operates freely as the queen of its own actions, not addicted to corporeal things and not subject to them. These things have been handled by many great men, and even by me in my books on the death of Christ and on one's own reflection, and elsewhere, so I will not revolve them more diligently for the present, nor have I insinuated them with more prolix arguments. Nor would I willingly explain at this place that which is of great moment to me: that not only does the soul know itself, but it knows the body, which it informs. From this knowledge, it can be collected that it is not mixed with the body itself, since that which knows is, by its very nature, distinct from that which is only known—it is elevated, stripped bare, and different by its own nature. Therefore, it is another thing, and entirely separated, since it knows itself to be absolute from the body such that it can decide about it at will, and can consider it to be distinct from itself, and often despise it because of the utility and corruption to which it is subject. But truly, many false imaginations, which nevertheless do not seem entirely and altogether improbable to some, can be thrown against these true imaginations, and hence arguments can be set against arguments.