sense, and considering him subtly, is no other than the spiritual
union of the Soul with the beloved object; into which union, of its
own nature, the Soul hastens sooner or later, according as it is free
or impeded. And the reason for that natural disposition may be this:
each substantial form proceeds from its First Cause, which is God, as
is written in the book of Causes; and they receive not diversity from
that First Cause, which is the most simple, but from the secondary
causes, and from the material into which it descends. Wherefore, in
the same book it is written, when treating of the infusion of the
Divine Goodness: "The bounties and good gifts make diverse things,
through the concurrence of that which receives them." Wherefore, since
each effect retains somewhat of the nature of its cause, as Alfarabio
says when he affirms that that which has been the first cause of a
round body has in some way an essentially round form, so each form in
some way has the essence of the Divine Nature in itself; not that the
Divine Nature can be divided and communicated to these, but
participated in by these, almost in the same way that the other stars
participate in the nature of the Sun. And the nobler the form, the
more does it retain of that Divine Nature.

Wherefore the human Soul, which is the noblest form of all those which
are generated under Heaven, receives more from the Divine Nature than
any other. And since it is most natural to wish to be in God, for as
in the book quoted above one reads, the first thing is to exist, and
before that there is nothing, the human Soul desires to exist
naturally with all possible desire. And since its existence depends
upon God, and is preserved by Him, it naturally desires and longs to
be united to God, and so add strength to its own being. And since, in
the goodness of Human Nature, Reason gives us proof of the Divine, it
follows that, naturally, the Human Soul is united therewith by the