path of the spirit so much the sooner, and so much the more firmly, in
proportion as those good qualities appear more perfect; which
appearance of perfection is achieved according as the power of the
Soul to produce a good impression is strong and clear, or is
trammelled and obscure. And this union is that which we call Love,
whereby it is possible to know that which is within the Soul, by
looking at those whom it loves in the world without. This Love, which
is the union of my Soul with that gentle Lady in whom so much of the
Divine Light was revealed to me, is that speaker of whom I speak;
since from him continuous thoughts were born, whilst gazing at and
considering the wondrous power of this Lady who was spiritually made
one with my Soul.

The place in which I say that he thus speaks is the Mind. But in
saying that it is the Mind, one does not attach more meaning to this
than before; and therefore it is to be seen what this Mind properly
signifies. I say, then, that the Philosopher, in the second book on
the Soul, when speaking of its powers, says that the Soul principally
has three powers, which are, to Live, to Feel, and to Reason: and he
says also to Move, but it is possible to make this one with feeling,
since every Soul moves that feels, either with all the senses or with
one alone; for the power to move is conjoined with feeling. And
according to that which he says, it is most evident that these powers
are so entwined that the one is a foundation of the other; and that
which is the foundation can of itself be divided; but the other, which
is built upon it, cannot be apart from its foundation. Therefore, the
Vegetative power, whereby one lives, is the foundation upon which one
feels, that is, sees, hears, tastes, smells, and touches; and this
vegetative power of itself can be the Soul, vegetative, as we see in
all the plants. The Sensitive cannot exist without that. We find