to itself successively that which takes place within the body, and the body
also in such a fashion that it must do of itself that which the soul
ordains. Consequently the laws that connect the thoughts of the soul in the
order of final causes and in accordance with the evolution of perceptions
must produce pictures that meet and harmonize with the impressions of
bodies on our organs; and likewise the laws of movements in the body, which
follow one another in the order of efficient causes, meet and so harmonize
with the thoughts of the soul that the body is induced to act at the time
when the soul wills it.

63. Far from its being prejudicial, nothing can be more favourable to
freedom than that system. And M. Jacquelot has demonstrated well in his
book on the _Conformity of Faith with Reason_, that it is just as if he who
knows all that I shall order a servant to do the whole day long on the
morrow made an automaton entirely resembling this servant, to carry out
to-morrow at the right moment all that I should order; and yet that would
not prevent me from ordering freely all that I should please, although the
action of the automaton that would serve me would not be in the least free.

64. Moreover, since all that passes in the soul depends, according to this
system, only upon the soul, and its subsequent state is derived only from
it and from its present state, how can one give it a greater
_independence_? It is true that there still remains some imperfection in
the constitution of the soul. All that happens to the soul depends upon it,
but depends not always upon its will; that were too much. Nor are such[158]
happenings even recognized always by its understanding or perceived with
distinctness. For there is in the soul not only an order of distinct
perceptions, forming its dominion, but also a series of confused
perceptions or passions, forming its bondage: and there is no need for
astonishment at that; the soul would be a Divinity if it had none but
distinct perceptions. It has nevertheless some power over these confused
perceptions also, even if in an indirect manner. For although it cannot
change its passions forthwith, it can work from afar towards that end with
enough success, and endue itself with new passions and even habits. It even
has a like power over the more distinct perceptions, being able to endue
itself indirectly with opinions and intentions, and to hinder itself from
having this one or that, and stay or