titude of mankind, (though they are conversant with
externals,) yet, at the same time they exhibit that which is separate
about them. For they consult how they should engage in them, and observe
that deliberation is necessary, in order to effect or be passive to
apparent good, or to decline something of the contrary. But the impulses
of other animals are uniform and spontaneous, are moved together with the
sensible organs, and require the senses alone that they may obtain from
sensibles the pleasurable, and avoid the painful. If, therefore, the body
communicates in pleasure and pain, and is affected in a certain respect
by them, it is evident that the psychical energies, (i.e. energies
belonging to the soul) are exerted, mingled with bodies, and are not
purely psychical, but are also corporeal; for perception is of the
animated body, or of the soul corporalized, though in such perception the
psychical idiom predominates over the corporeal; just as in bodies, the
corporeal idiom has dominion according to interval and subsistence. As
the irrational soul, therefore, has its being in something different from
itself, so far it is indigent of the subordinate: but a thing of this
kind will not be the principle.

Prior them to this essence, we see a certain form separate from a
subject, and converted to itself, such as is the rational nature. Our
soul, therefore, presides over its proper energies and corrects itself.
This, however, would not be the case, unless it was converted to itself;
and it would not be converted, to itself unless it had a separate
essence. It is not therefore indigent of the subordinate. Shall we then
say that it is the most perfect principle? But, it does not at once exert
all its energies, but is always indigent of the greater part. The
principle, however, wishes to have nothing indigent: but the rational
nature is an essence in want of its own energies. Some one, however, may
say that it is an eternal essence, and has never-failing essential
energies, always concurring with its essence, according to the self-moved
and ever vital, and that it is therefore unindigent; but the principle is
perfectly unindigent. Soul therefore, and which exerts mutable energies,
will not be the most proper principle. Hence it is necessary that there
should be something prior to this, which is in every respect immutable,
according to nature, life, and knowledge, and according to all powers and
enemies, such as we assert an e