In [the soul] one part naturally rules, and the other is subject, and the virtue of the ruler we maintain to be different from that of the subject; the one being the virtue of the rational, and the other of the irrational part. Now, it is obvious that the same principle applies generally, and therefore almost all things rule and are ruled according to nature.
The pious sectarian is proud because he is confident of his right of possession in God. The man of devotion is meek because he is conscious of God's right of love over his life and soul.
Nothing is more stimulating and more salutary to (or for) the inner (or inward) development than the exemple of men devoted to the good. It is in the company of men pursuing a same ideal that the still weavering (or unsteady) soul can set oneself ("se fixer", Fr) and stick to (or attach to) everything that is noble and generous.
The soul comes from without into the human body, as into a temporary abode, and it goes out of it anew it passes into other habitations, for the soul is immortal.
Only when creation stops can we find the Absolute. The Absolute is in the soul, not in creation. So by stopping creation, we come to know the Absolute.
He that can heroically endure adversity will bear prosperity with equal greatest of the soul; for the mind that cannot be dejected by the former is not likely to be transported without the latter.
But if nothing but soul, or in soul mind, is qualified to count, it is impossible for there to be time unless there is soul, but only that of which time is an attribute, i.e. if change can exist without soul.