There never is absolute birth nor complete death, in the strict sense, consisting in the separation of the soul from the body. What we call births are developments and growths, while what we call deaths are envelopments and diminutions.

All things in God are spontaneous.

Indeed every monad must be different from every other. For there are never in nature two beings, which are precisely alike, and in which it is not possible to find some difference which is internal, or based on some intrinsic quality.

God's relation to spirits is not like that of a craftsman to his work, but also like that of a prince to his subjects.

Let there be two possible things, A and B, one of which is such that it is necessary that it exists, and let us assume that there is more perfection in A than in B. Then, at least, we can explain why A should exist rather than B and can foresee which of them will exist; indeed, this can be demonstrated, that is, rendered certain from the nature of the thing.

I hold that it is only when we can prove everything we assert that we understand perfectly the thing under consideration.

I also take it as granted that every created thing, and consequently the created monad also, is subject to change, and indeed that this change is continual in each one.