(137) For the holy soul is one spirit with God; though indeed it is a creature, yet it is like to the angels: Also the soul of man seeth much deeper than the angels; for the angels see only to the heavenly pomp, but the soul seeth both the heavenly and the hellish, for it liveth between both.

(71) For since God can let the spirit of man see it, which spirit is yet staying in the body, and can reveal or manifest himself to him in the flesh, surely he can well do it also when he is out of the flesh, if he pleaseth.

(41) For the conversation of the holy soul is in heaven, and though indeed it converseth in the body on earth, yet it is always continually with its Redeemer JESUS CHRIST, and eateth as a guest with him. Note this!

(8) It hath been asked whether it be possible for the soul, while it is yet in the body, to reach so high as to cast a glance into eternity, and receive a foretaste of eternal life and eternal blessedness. This is commonly denied; and truly so in a sense. For it indeed cannot be so long as the soul is taking heed to the body, and the things which minister and appertain thereto, and to time and the creature, and is disturbed and troubled and distracted thereby. For if the soul shall rise to such a state, she must be quite pure, wholly stripped and bare of all images, and be entirely separate from all creatures, and above all from herself. Now many think this is not to be done and is impossible in this present time. But St. Dionysius maintains that it is possible, as we find from his words in his Epistle to Timothy, where he saith: “For the beholding of the hidden things of God, shalt thou forsake sense and the things of the flesh, and all that the senses can apprehend, and all that reason of her own powers can bring forth, and all things created and uncreated that reason is able to comprehend and know, and shalt take thy stand upon an utter abandonment of thyself, and as knowing none of the aforesaid things, and enter into union with Him who is, and who is above all existence and all knowledge.” Now if he did not hold this to be possible in this present time, why should he teach it and enjoin it on us in this present time?

(1) These things having been defined, I think it necessary also to describe the things religiously performed by us over those who have fallen asleep. For neither is this also the same between the holy and the unholy; but, as the form of life of each is different, so also, when approaching death, those who have led a religious life, by looking steadfastly to the unfailing promises of the Godhead (inasmuch as they have observed their proof, in the resurrection proclaimed by it), come to the goal of death, with firm and unfailing hope, in godly rejoicing, knowing that at the end of holy contests their condition will be altogether in a perfect and endless life and safety, through their future entire resurrection. For the holy souls, which may possibly fall during this present life to a change for the worse, in the regeneration, will have the most Godlike transition to an unchangeable condition. Now, the pure bodies which are enrolled together as yoke-fellows and companions of the holy souls, and have fought together within their Divine struggles in the unchanged steadfastness of their souls throughout the divine life, will jointly receive their own resurrection; for, having been united with the holy souls to which they were united in this present life, by having become members of Christ, they will receive in return the Godlike and imperishable immortality, and blessed repose. In this respect then the sleep of the holy is in comfort and unshaken hopes, as it attains the goal of the Divine contests.

(47) For the soul, which apprehendeth the word, has an open gate in heaven, and can be prevented by nothing; neither does the devil see the soul, because it is not in his country or dominions.

(121) Therefore heaven must be a firmament between the sparkle which had conceived from the Heart of God in the first glance; that though the body might happen to perish, yet the holy seed might remain, which is the soul, which qualifieth, mixeth or uniteth with the Heart of God, out of which a new body might come to be, when the whole God should kindle again the deep of this world in the light of the Heart of God; and just so it is come to be with the body. The love of God have mercy, and take pity on it!

(2) Now, amongst the profane, some illogically think to go to a non-existence; others that the bodily blending with their proper souls will be severed once for all, as unsuitable to them in a Divine life and blessed lots, not considering nor being sufficiently instructed in Divine science, that our most Godlike life in Christ has already begun. But others assign to souls union with other bodies, committing, as I think, this injustice to them, that, after (bodies) have laboured together with the godly souls, and have reached the goal of their most Divine course, they relentlessly deprive them of their righteous retributions. And others (I do not know how they have strayed to conceptions of such earthly tendency) say, that the most holy and blessed repose promised to the devout is similar to our life in this world, and unlawfully reject, for those who are equal to the Angels, nourishments appropriate to another kind of life. None of the most religious men, however, will ever fall into such errors as these; but, knowing that their whole selves will receive the Christ-like inheritance, when they have come to the goal of this present life, they see more clearly their road to incorruption already become nearer, and extol the gifts of the Godhead, and are filled with a Divine satisfaction, no longer fearing the fall to a worse condition, but knowing well that they will hold firmly and everlastingly the good things already acquired. Those, however, who are full of blemishes, and unholy stains, even though they have attained to some initiation, yet, of their own accord, have, to their own destruction, rejected this from their mind, and have rashly followed their destructive lusts, to them when they have come to the end of their life here, the Divine regulation of the Oracles will no longer appear as before, a subject of scorn, but, when they have looked with different eyes upon the pleasures of their passions destroyed, and when they have pronounced blessed the holy life from which they thoughtlessly fell away, they are, piteously and against their will, separated from this present life, conducted to no holy hope, by reason of their shameful life.

(148) With or through the soul, I see it very well; but the firmament of the heaven is between, in which the soul hideth itself, and there receiveth its rays from the light of God; and in that respect it goeth through the firmament of heaven as a tempest of lightning, but very gently, in a most amiable and pleasant delight and joy.

(48) When the animated or soulish spirit goeth forth out of the body, then it is one thing with the hidden Deity, and is together the midst or centre in the imaging or framing of a thing in nature, as God the Holy Ghost himself is.