But whatever we may think on this doubtful point, if, as long as the bodies remain unaltered, the light is constant and unsevered, then it would seem natural that, on the dissolution of the body, the light — both that in immediate contact and any other attached to that — should pass away at the same moment, unseen in the going as in the coming.
But in the case of the soul it is a question whether the secondary phases follow their priors — the derivatives their sources — or whether every phase is self-governing, isolated from its predecessors and able to stand alone; in a word, whether no part of the soul is sundered from the total, but all the souls are simultaneously one soul and many, and, if so, by what mode; this question, however, is treated elsewhere.
Here we have to enquire into the nature and being of that vestige of the soul actually present in the living body: if there is truly a soul, then, as a thing never cut off from its total, it will go with soul as soul must: if it is rather to be thought of as belonging to the body, as the life of the body, we have the same question that rose in the case of the vestige of light; we must examine whether life can exist without the presence of soul, except of course in the sense of soul living above and acting upon the remote object.