Now we will understand this matter itself in regard to the body and soul. For the body has parts and specific limbs, with specific functions with limitations; but the soul, in and of itself is it not one matter, external to the matters of the body altogether, and all of its ways are other ways, different from the ways of the body entirely, even in the matter of the senses themselves, but since it actuates all of the actions of the body when it [the soul] is in it[the body], it [the soul] hears with the ears of the body, it sees with the eyes of the body, and with all like this, therefore it is called seer, hearer, and all of the other appellations, but it is not that it has any of these ways at all.
For even though it is the soul alone that sees, and not the body which is inanimate, and we find that it sees things the way that people in their completeness see in truth; this is not the way it [the soul] sees at all, for it has an entirely different way from the way of the senses of the body, and this is a way that a person while in the body is unable to appreciate. But since it is affected by the rule of the eye to see according to the rule engraved in it, therefore we say the it is the seer, and so for all of the other senses.
However the rule is that the soul is one type of creation distant in its matter from all the ways of the body entirely, but it is created in its rule to do all that is rooted in the limbs of the body according to their nature. And here it grasps these rules, and does all these actions with the body, and therefore they all interact with it. And behold this is precisely like the matter of His perfection may he be blessed, regarding the specific qualities which he wanted in them, for there is not matter of these qualities in perfection but rather these are the specific qualities which he wanted, limited and measured in the measures that he wanted for them.
But since He may He be blessed - the perfect in his perfection - he acts according to these qualities, therefore we refer by these names and appellations, and these actions and descriptions are ascribed to him, even though according to his perfection simply in truth in all of these matters, and he has no relationship from the aspect of Himself with any of these ways and these activities at all: