of the mind
(V. xiv.). Further, it begets a love towards a thing immutable
and eternal (V. xv.), whereof we may really enter into possession
(II. xlv.); neither can it be defiled with those faults which
are inherent in ordinary love; but it may grow from strength to
strength, and may engross the greater part of the mind, and
deeply penetrate it.

And now I have finished with all that concerns this present
life: for, as I said in the beginning of this note, I have
briefly described all the remedies against the emotions. And
this everyone may readily have seen for himself, if he has
attended to what is advanced in the present note, and also to the
definitions of the mind and its emotions, and, lastly, to
Propositions i. and iii. of Part III. It is now, therefore, time
to pass on to those matters, which appertain to the duration of
the mind, without relation to the body.

PROP. XXI. The mind can only imagine anything, or remember what
is past, while the body endures.

Proof.--The mind does not express the actual existence of its
body, nor does it imagine the modifications of the body as
actual, except while the body endures (II. viii. Coroll.); and,
consequently (II. xxvi.), it does not imagine
any body as actually existing, except while its own body endures.
Thus it
cannot imagine anything (for definition of Imagination, see II.
xvii. note),
or remember things past, except while the body endures (see
definition of Memory, II. xviii. note). Q.E.D.

PROP. XXII. Nevertheless in God there is necessarily an idea,
which expresses the essence of this or that human body under the
form of eternity.

Proof.--God is the cause, not only of the existence of this or
that human body, but also of its essence (I. xxv.). This
essence, therefore, must necessarily be conceived through the
very essence of God (I. Ax. iv.), and be thus conceived by a
certain eternal necessity (I. xvi.); and this conception must
necessarily exist in God (II. iii.). Q.E.D.

PROP. XXIII. The human mind cannot be absolutely destroyed with
the body, but there remains of it something which is eternal.

Proof.--There is necessarily in God a concept or idea, which
expresses the essence of the human body (last Prop.), which,
therefore, is necessarily something appertaining to the essence
of the human mind (II. xiii.). But we have not assigned to the
human mind any duration, definable by time, except in so far as
it expresses the actual existence