he wants joining with the celestial, luminous forces; and for this, you find the life of the human and his conduct.

And someone else said in the clarification of the faculty of the soul: The people of the sacred law saw two faculties for the soul: one of them rational and the other animal, and for that it is said that the soul is alive, rational. So its rational faculty is toward the intellect, the opinion, the comprehension, the thought, and the memory; and its animal faculty is divided into what is natural in it and what is accidental; for the natural is that it is a simple, living substance. And the accidental—and it is what occurs to it from the direction of its union with the body—is divided into the nutritive, the vegetative, the irascible, the appetitive, the sense, and the imagination.

[267] And Aristotle—His glory is might—said in the definition of the soul: The soul is a first perfection for a natural body possessing life, thought, and intellect in potentiality. The explanation of that is that the soul is a living substance, not a body, knowing, luminous, subtle, self-moving, created from its Creator to bind it to the body so that it becomes perfect by it and perfects it; and that the soul after the Resurrection becomes a garment for the body,