5. But why have we to call in Philosophy to make the Soul immune if it is thus immune from the beginning?
Because representations attack it at what we call the affective phase and cause a resulting experience, a disturbance, to which disturbance is joined the image of threatened evil: this amounts to an affection and Reason seeks to extinguish it, to ban it as destructive to the well-being of the Soul which by the mere absence of such a condition is immune, the one possible cause of affection not being present.
Take it that some such affections have engendered appearances presented before the Soul or Mind from without but taken [for practical purposes] to be actual experiences within it- then Philosophy's task is like that of a man who wishes to throw off the shapes presented in dreams, and to this end recalls to waking condition the mind that is breeding them.
But what can be meant by the purification of a Soul that has never been stained and by the separation of the Soul from a body to which it is essentially a stranger?
The purification of the Soul is simply to allow it to be alone; it is pure when it keeps no company; when it looks to nothing without itself; when it entertains no alien thoughts- be the mode or origin of such notions or affections what they may, a subject on which we have already touched- when it no longer sees in the world of image, much less elaborates images into veritable affections. Is it not a true purification to turn away towards the exact contrary of earthly things?
Separation, in the same way, is the condition of a soul no longer entering into the body to lie at its mercy; it is to stand as a light, set in the midst of trouble but unperturbed through all.
In the particular case of the affective phase of the Soul, purification is its awakening from the baseless visions which beset it, the refusal to see them; its separation consists in limiting its descent towards the lower and accepting no picture thence, and of course in the banning for its part too of all which the higher Soul ignores when it has arisen from the trouble storm and is no longer bound to the flesh by the chains of sensuality and of multiplicity but has subdued to itself the body and its entire surrounding so that it holds sovereignty, tranquilly, over all.