Thus, in proportion as the mind understands more things by the second and third kinds of knowledge, the greater will be the part of it, that remains unimpaired, and, consequently, less subject to emotions, &c. Q.E.D.
Note.—Hence we understand that point which I touched on in IV. xxxix. note, and which I promised to explain in this Part; namely, that death becomes less hurtful, in proportion as the mind's clear and distinct knowledge is greater, and, consequently, in proportion as the mind loves God more. Again, since from the third kind of knowledge arises the highest possible acquiescence (V. xxvii.), it follows that the human mind can attain to being of such a nature, that the part thereof which we have shown to perish with the body (V. xxi.) should be of little importance when compared with the part which endures. But I will soon treat of the subject at greater length.
PROP. XXXIX. He, who possesses a body capable of the greatest number of activities, possesses a mind whereof the greatest part is eternal.
Proof.—He, who possesses a body capable of the greatest number of activities, is least agitated by those emotions which are evil (IV. xxxviii.)—that is (IV. xxx.), by those emotions which are contrary to our nature; therefore (V. x.), he possesses the power of arranging and associating the modifications of the body according to the intellectual order, and, consequently, of bringing it about, that all the modifications of the body should be referred to the idea of God; whence it will come to pass that (V. xv.) he will be affected with love towards God, which (V. xvi.) must occupy or constitute the chief part of the mind; therefore (V. xxxiii.), such a man will possess a mind whereof the chief part is eternal. Q.E.D.
Note.—Since human bodies are capable of the greatest number of activities, there is no doubt but that they may be of such a nature, that they may be referred to minds possessing a great knowledge of themselves and of God, and whereof the greatest or chief