tion, distributes his bounties and compels created beings to accommodate themselves to one another. Thus God alone constitutes the relation or communication between substances. It is through him that the phenomena of the one meet and accord with the phenomena of the others, so that there may be a reality in our perceptions. In common parlance, however, an action is attributed to particular causes in the sense that I have explained above because it is not necessary to make continual mention of the universal cause when speaking of particular cases. It can be seen also that every substance has a perfect spontaneity (which becomes liberty with intelligent substances). Everything which happens to it is a consequence of its idea or its being and nothing determines it except God only. It is for this reason that a person of exalted mind and revered saintliness may say that the soul ought often to think as if there were only God and itself in the world. Nothing can make us hold to immortality more firmly than this independence and vastness of the soul which protects it completely against exterior things, since it alone constitutes our universe and together with God is sufficient for itself. It is as impossible for it to perish save through annihilation as it is impossible for the universe to destroy itself, the universe whose animate and perpetual expression it is. Furthermore, the changes in this extended mass which is called our body cannot possibly affect the soul nor can the dissipation of the body destroy that which is indivisible.
