Every soul and spirit has some degree of continuity with the universal spirit, which is recognized to be located not only where the individual soul lives and perceives, but also to be spread out everywhere in its essence and substance, as many Platonists and Pythagoreans have taught.
Although one soul lives in the whole body, and all the body's members are controlled by one soul, still the whole body and the whole soul and the parts of the universe are vivified by a certain total spirit.
Innumerable spirits and souls, when spread out through the same space, do not interfere with each other such that the diffusion of one would affect the diffusion of an infinity of others.
Nothing is so good that impious and sacrilegious and wicked people cannot contort its proper benefit into evil.
Divine love does not weigh down, nor carry his servant captive and enslaved to the lowest depths, but raises him, supports him and magnifies him above all liberty whatsoever.
It may be you fear more to deliver judgment upon me than I fear judgment.
I consider that all which lives must feed itself and nourish itself in a manner suitable to the way in which it lives.
Because of the active principle and spirit or universal soul, nothing is so incomplete, defective or imperfect, or, according to common opinion, so completely insignificant that it could not become the source of great events.
Just as Divinity descends in a certain manner, to the extent that one communicates with Nature, so one ascends to Divinity through Nature, just as by means of a life resplendent in natural things one rises to the life that presides over them.
That which we have lived is nothing; that which we live is a point; that which we have to live is not yet a point, but may be a point which, together, shall be and shall have been.
There is one simple Divinity found in all things, one fecund Nature, preserving mother of the universe insofar as she diversely communicates herself, casts her light into diverse subjects, and assumes various names.
The soul, in its power, is present in some way in the entire universe, because it apprehends substances which are not included in the body in which it lives, although they are related to it.
It is proof of a base and low mind for one to wish to think with the masses or majority, merely because the majority is the majority. Truth does not change because it is, or is not, believed by a majority of the people.
The soul of the world is in the whole world, and is everywhere so adapted to matter that, at each place, it produces the proper subject and causes the proper actions.
What can be more stupid than to be in pain about future things and absent ones which at present are not felt?
Do you not see what damage has been done to science through this: i.e. pedants wishing to be philosophers; to treat of natural things, and mix themselves with and decide about things Divine?
See how fortune deludes us, and that which we put carefully into her hands, she either breaks or lets it fall from her hands, or causes it to be removed by the violence of another, or suffocates and poisons, or taints with suspicion, fear and jealousy to the great hurt and ruin of the possessor.
To the perfect, if it be perfect, there is nothing that can be added; therefore, the will is not capable of any other desire, when that which is of the perfect is present with it, highest and best.
Beautiful sights arouse feelings of love, and contrary sights bring feelings of disgrace and hate. And the emotions of the soul and spirit bring something additional to the body itself, which exists under the control of the soul and the direction of the spirit.
There is a descent from God through the world to animals, and an ascent from animals through the world to God. He is the highest point of the scale, pure act and active power, the purest light.
The intellectual power is never at rest; it is never satisfied with any comprehended truth, but ever proceeds on and on towards that truth which is not comprehended. So also the will, which follows the apprehension; we see that it is never satisfied with anything finite.
We see that pedantry has never been held in such esteem for the government of the world as in our times, and it offers as many paths of the true intelligible species and objects of infallible and sole truth as there are individual pedants.
The whole soul is in the whole body, in the bones and in the veins and in the heart; it is no more present in one part than in another, and it is no less present in one part than in the whole, nor in the whole less than in one part.
It is proper that noble spirits, equipped with truth and enlightened with the Divine intelligence, should arm themselves against dense ignorance by climbing up to the high rock and tower of contemplation.