=To Establish that there is a Mental Essence, Distinct from Bodies,
which stands towards Human Souls in the stead of Light toward
Sight, and in the stead of a Source or Fountain; and To Establish
that Souls, if they leave the Bodies, unite therewith.=
As to the mental essence, we find it in infants devoid of every
mental form. Then, later on in life, we find in it self-evident
axiomatic mentally-grasped notions, without effort of learning and
without reflection. So that the arising of them within it will not
fail of being either through sense and experience, or else through
divine outpouring reaching to it. But it is not licit to hold that
the arising of such primary mental form will be through experience,
seeing that experience does not afford and supply a necessary and
inevitable judgment, since experience does not go so far as to believe
or disbelieve definitively the existence of something different to
the judgment drawn from what it has perceived. Indeed experience,
although it shows us that every animal we perceive moves on chewing
the lower jaw, yet it does not supply us with a convincing judgment
that such is the case with every animal; for were this true, it would
not be licit for the crocodile to exist which moves his upper jaw on
chewing. Therefore not every judgment we have arrived at, as to things,
through our sensuous perception, is applicable to and holds good of
all that we have perceived or have not perceived of such things, but
it may so be that what we have not perceived differ from what we have
perceived. Whereas our conception that a whole is greater than a part
is not [formed] because we have sensuously felt every part and every
whole that are so related, seeing that even such an experience will
not guaranty to us that there will be no whole and no part differently
related.
Likewise the dictum concerning the impossibility of two opposites
(contrasts) coming together in one and the same thing, and that things
which are equal to one and the same thing are equal to one another. And
likewise the dictum concerning our holding proofs to be true if they
be valid, for the belief in and conviction of their validity does not
become valid by and through learning and effort of study; else this
would draw out ad infinitum [inasmuch as each proof rests upon given
presuppositions, whose validity would in its turn have to be proved].
Nor is this gained from sense, for the reason that we have mentioned.
Consequently both the latter as well as the former [certainty] are
gained from a godly outflow reaching unto the rational soul, and
the rational soul reaching unto it; so that this mental form arises
therein. Also, as to this outflow, unless it have in its own self such
a generic (universal) mental form, it would not be able to engrave
it within the rational soul. Hence such form is in the outflow’s own
self. And whatsoever Self has in it a mental form is an essence, other
than a body, and not within a body, and standing of itself. Therefore
this outflow unto which the soul reaches is a mental essence, not a
body, not in a body, standing of itself, and one which stands towards
the rational soul in the stead of light to sight; yet however with
this difference, namely that light supplies unto sight the power of
perceiving only, and not the perceived form, whereas this essence
supplies, exclusively by and through its sole and single self, unto the
rational power, the power of perceiving, and brings about therein the
perceived forms also, as we have set forth above.
Now, if the rational soul’s conceiving rational forms be a source of
completion and perfection for it, and be effected and brought about
on reaching unto this essence, and if worldly earthly labors, such
as its thought, its sorrows and joy, its longings, hamper the power
and withold it from reaching thereunto, so that it will not reach
thereunto save only through abandoning these powers and getting rid of
them, there being nothing to stop it from continued Reaching save the
living body,--then consequently if it quit the body it will not cease
to be reaching unto its Perfector and attached to Him.
Again, what reaches unto its Perfector and attaches itself to Him is
safe against corruption, all the more so if even during disconnection
from Him it has not undergone corruption. Wherefore the soul after
death shall ever remain and continue unwavering [and undying] and
attached to this noble essence, which is called generic universal mind,
and in the language of the lawgivers the Divine Knowledge.
As to the other powers, such as the animal and the vegetable: Whereas
every one of them performs its proper peculiar action only by and
through the live body, and in no other way, consequently they will
never quit live bodies, but will die with their death, seeing that
every thing which is, and yet has no action, is idle and useless.
Yet nevertheless the rational soul does gain, by its connection with
them, from them their choicest and purest lye and wash, and leaves for
death the husks. And were it not so, the rational soul would not use
them in consciousness. Wherefore the rational soul shall surely depart
(migrate, travel) taking along the kernels of the other powers after
death ensues.
We have thus made a clear statement concerning souls, and got at which
souls are [ever]lasting, and which of them will not be fitted out and
armed with [ever]lastingness. It still remains for us, in connection
with this research, to show how a soul exists within live bodies, and
the aim and end for which it is found within the same, and what measure
will be bestowed upon it, in the hereafter, of eternal delight and
perpetual punishment, and of [temporary] punishment that ceases after
a duration of time that shall ensue upon the decease of the live body;
and to treat of the notion that is designated by the lawgivers as
intercession (mediation), and of the quality (attribute) of the four
angels and the throne-bearers. Were it not however that the custom
prevails to isolate such research from the research whose path we have
been treading, out of high esteem and reverence for it, and to make
the latter research precede in order of treatment the former, to the
end of levelling the road and paving it solidly, I should (would) have
followed up these [ten] sections with a full and complete treatment
of the subject dealt with in them. Notwithstanding all this, were
it not for fear of wearying by prolixity, I would have disregarded
the demands of custom herein. Thus then whatever it may please the
Prince--God prolong his highness--to command as to treating singly of
such notions, I shall put forth, in humble compliance and obedience,
my utmost effort, God Almighty willing; and may wisdom never cease to
revive through him after fainting, to flourish after withering, so that
its sway may be renewed through his sway, and through his days its days
may come back again, and that through his prestige the prestige of its
devotees be exalted, and the seekers after its favor abound, so God
almighty will.